
Class. 
Book. 



S-fs 



GopigM?.. 



GOEMRIGHT DEPCSm 




TRACING_DOARD— EIGHTEENTH CENTURY 



I 



RITUALS 

ftZS" OF 

FEEEMASONEY 



COMPRISING THE DEGREES OF 



ENTERED APPRENTICE, FELLOW CRAFT, AND MASTER 
MASON, 

IN THE LODGE- 



MARK MASTER, PAST MASTER, MOST EXCELLENT MASTER, 
ROYAL ARCH AND THE ORDER OF HIGH PRIESTHOOD, 

IN THE CHAPTEE ; 



ROYAL MASTER, SELECT MASTER, AND SUPER-EXCELLENT 
MASTER, 

IN THE COUNCIL ; 



IN THE COMMANDERY. 



RED CROSS, KNIGHTS TEMPLAR, AND KNIGHTS OF MALTA, 



TOGETHEB "WITH 



The Ceremonies of Dedication, Consecration, and Installation of 
Officers in the several Branches of the Order. 



NEW YOEK: 
MASONIC PUBLISHING COMPANY, 

432 Broome Street. 
1870. 



^b 



•;■ 



&A 



'$. 



Entered according to Act of Congress, in the year 1870, by 

THE MASONIC PUBLISHING COMPANY, 

In the Clerk's Office of the District Court of the United States for the Southern 
District of New York. 







AMMAN REZON. 

SIGNIFICATION OF THE TEKM. 
IT 

BY WILLIAM S. ROCKWELL, 

GKAJTD MASTEB OP GEOEGIA. 

These two words have acquired a wide Masonic celebrity. They 
constituted the title of the Book of Constitutions, used by the divi- 
sion of Freemasons, which separated from the Grand Lodge of 
England in 1736, and have since become the usual designation of 
such works in this country. Dermott, in 1772, styled his book the 
Tkue Ahiman Bezon, and he claimed for his portion of the Order 
the practice of Ancient Masonry. The inference is obvious that 
there was a spurious work under this title then extant. An inquiry 
into their meaning is, therefore, not irrelevant. 

I have met with no exposition of the signification of this phrase, 
except in the edition first published in South Carolina by Dr. Dal- 
cho, in 1807, and reprinted, with additions, in 1822; and afterward 
re-arranged and edited by Dr. Mackey in 1852; and, also, in the 
"Lexicon of Freemasonry," by the last-mentioned distinguished 
author. 

The following is Dr. Dalcho's definition in the edition of 1822 : 
"The Book of Constitutions is usually denominated Ahiman 
Rezon. The literal translation of ahiman is a prepared brother, 
from manah, to prepare ; and that of rezon, secret. So that Ahiman 
Rezon literally means the secrets of a prepared brother. It is like- 
wise supposed to be a corruption of achi man ratzon, the thoughts 
or opinions of a true and faithful brother." 

There are several difficulties which seem to render this definition 
inadmissible. The derivations do not appear to be in accordance 
with the structure of the Hebrew language (if the words be 
Hebrew) ; and the phrase, with this view of its derivation, has no 
grammatical construction. The Hebrews were accustomed to a 
species of inversion, which in our language has no parallel: for exam- 
ple, the great work of Jehovah would be in Hebrew pvun i~nrp nr3>72, 
literally, work of Jehovah the great. Now, if the phrase under consid- 
eration was intended to import "the secrets of a prepared brother," 
the construction would have been, according to the example just 



VI AHIMAN REZON. 

quoted, ahi rezon man. But there are further objections to this 
rendering of the phrase into English. True, ma MNE, to divide, 
to number, in its piel form, signifies to appoint, to constitute, and, 
in that sense, to prepare; yet, in accordance with the genius of the 
Hebrew tongue, it undergoes a change in its vocalization. Its stem- 
letter is doubled, and the vowel sound softened; it is pronounced 
minnah, and its derivative should be ahiminnah. In Chaldee, n BZ 
signifies a secret, and might be imported into the Hebrew, but its 
plural is razin; besides, it is something of a misnomer to call a 
published book " Secrets of a prepared brother." 

The last suggestion of Dr. Dalcho would seem more plausible, 
if it were not open to the same grammatical objection. MAN can 
not signify true ox faithful, unless derived from ien AMN, and then 
the compound word would be achiamon ; and if the ac A of AMN 
suffered elision, it would indicate a different radical, and if no eli- 
sion took place, the two letters i I and x A would not coalesce, but 
the 1 1 resumes its consonant sound as in ■pfcras BNIMIN (which 
we sound Benjamin), the vocalization would then be Abiijamon. 

Dr. Macket thus renders it: — "This title is derived from three 
Hebrew words — alum, brothers; manah, to select or appoint; and 
ratzon, the will or law — and it, consequently, signifies "the law of 
appointed or selected brothers. " 

It is true, that this definition more nearly accords with what the 
book contains, than that proposed by Dalcho; yet, there would 
seem to be no less formidable objections to this view of its signifi- 
cation. The verb riDQ MNE, above referred to by Dalcho, in Kal, 
(i. e., its active form) means to appoint, but its radical meaning is 
to number; it was one of the prophetic words written by the spec- 
tral hand on the wall of Belshazzar's banqueting-room. It is itself 
a derivative, and will not rid us of the final n E, and if it be any 
part of the root of the word, we must read ahimanah. It is just to 
notice, that the radical of this verb, signifying something divided 
ip MN, from the obsolete root "jde MNN, when in composition, 
conveys the idea of a law, rule or precept, in conformity with which 
something is done; as, for example, mrr ifa MPhI IHOH by 
command of Jehovah (II. Chron. xxxvi. 12), but then the gram, 
matical construction would require some other signification of 
rezon, and it should be construed as an adjective, in conformity 
with the example above quoted, and it might read ahi, being the 
genitive singular fna AHI,) the "Supreme Law of a Brother." 



GENERAL AHIMAN REZON. 



BY 
/ 

DANIEL SICKELS, 3 3°, 

Secretary-General op the Supreme Council, Northern Jurisdiction, 

etc. 



"I should say much, more if I were not afraid of being heard 
by those who are uninitiated ; because men are apt to deride 
what they do not understand ; and the ignorant, not being aware 
of the weakness of their minds, condemn what they ought most 
to venerate." — Cyril, of Alexandria. 



Entered according to act of Congress, in the year 1865, by 

THE MASONIC PUBLISHING AND MANUFACTURING CO., 

la the Clerk's Office of the District Court of the United States for the Southern 
District of New York. 



EXPLANATION OF THE FRONTISPIECE. 



The Tracing-Board, or Floor-Cloth of an Entered Apprentice, 
here described, is a copy of a reproduction of Bro. Geokge Oliver, 
D. D., in his Historical Landmarks of Freemasonry, as follows; 
•'This was used in the early part of the last century. It varies 
considerably from our improved system, although we observe with 
pleasure, that it contains the Ancient Landmarks of the Order. It 
is an oblong square, between the cardinal points; the Master is 
placed in the East, with an altar before him, and the "Wardens both 
in the West, as was the custom in many of our Lodges up to the 
time of the union in 1813. The three lights are placed in the N. 
E., S. E., and S. W. The two pillars, J. and B., are in the "West, 
inscribed ' Strength and "Wisdom, ' and are both of the Corinthian 
Order; while the center of the Tracing-Board is occupied by a Blaz- 
ing Star of five points, inclosing the letter G, and inscribed Beauty. 
Between the two pillars ascending from the west, are seven steps 
upon a Mosaic Pavement; but the Tesselated Border, or Indented 
Tessel, as it was called, is omitted. In the East, West, and South, 
are portrayed three windows. The W. Master's Tracing-Board is 
near the Blazing Star, while the corresponding Immovable Jewels 
are considerably higher up toward the East — the one called the 
Brute Stone, * the other the pointed Cubical Stone, f In the apex 
of the latter, an ax is inserted. The East is distinguished by a 
square, the South by a level, and the North by a plumb-rule, or 
perpendicular. The whole is surmounted by a cable-tow, or tow- 
line, as then called, with a tassel at each end. " 



* This was also called the Broached Thurnel, one of the original immovable 
jewels, (according to the English system,) and was used as symbol for the 
Entered Apprentice to learn to work upon. It was subsequently called the 
Brute Stone, or Bough Ashlar. 

t Now better known as the Perfect Ashlar. 



"How far any will be guided by me I hope I shall always 
know myself so well as to leave that to their own choice. As 
to the inutility of my inquiries, and also the impartiality of them, 
here I confess myself to wish (as I think what I wish) they 
may be good, not absolutely terminating upon myself, that the 
reader will consider them with as unbiassed a freedom as I have 
written. " — SHUCKroBO. 



CONTENTS. 



Ahtman Bezon — signification of the term 5 

Explanation of the Feontispiece 7 

nteoductoey 13 

Origin of Masonry, and its advantages 14 

Government of the Fraternity 16 

The Lodge and its Government 17 

Qualification of Candidates , 18 

Admission of Candidates 19 

Petition for Initiation 20 

Opening and Closing the Lodge 21 

Enteeed Appeentice — Illustrations 29 

Symbolism of the Degree 51 

Kite of Induction 53 

Prayer at Initiation 55 

Symbolic Pilgrimage 5G 

Obligation of Secrecy 61 

Kite of Illumination 61 

Investiture of the Candidate 67 

Charity the chief social virtue 67 

Northeast Corner 69 

Working Tools of an Entered Apprentice 69 

Section II. The Preparation 72 

Kight Hand. 73 

Badge of a Mason 74 

Section HI. The Lodge 74 

Lodge Meetings — where held 75 

Form, Dimensions and Boundaries of the Lodge 76 

Covering of the Lodge 78 

Furniture of the Lodge 80 

Ornaments of a Lodge 81 

Lights of the Lodge 82 

Movable and Immovable Jewels 83 

Situation of the Lodge 85 

Dedication of Lodges 86 

Great Tenets of a Freemason 92 

Cardinal Virtues 94 



XII 



CONTENTS. 



Charge to the Candidate 99 

Charge at the Initiation of a Soldier 101 

Fellow-Craft — Illustrations 103 

Symbolism of the Degree 115 

Symbolical Jewels 119 

Working Tools of a Fellow-Craft 120 

Operative and Speculative Masonry 123 

Pillars of the Porch 127 

Symbols of Peace, Unity and Plenty 129 

Use of the Globes 129 

Winding Stairs 130 

Order in Architecture 131 

Five Senses of Human Nature 142 

Seven Liberal Arts and Sciences 148 

Emblem of Plenty explained 154 

Charge to the Candidate ' 157 

Lecture on the Legend of the Winding Stairs 159 

Master Mason — Illustrations 171 

Symbolism of the Degree 187 

Working Tools of Master Mason 194 

Twelve Messengers — Acacia Tree — Letter G 197 

Funeral Dirge 198' 

Rites of Sepulture — Hebrew Customs 200 

Erection of Solomon's Temple 204 

Emblems of Master Mason's Degree 209 

Charge to the Candidate 216 

Officers' Clothing and Jewels 220 

Ancient Cekemonies — Petition for a New Lodge 223 

Consecration of a New Lodge 225 

Dedication and Constitution of a New Lodge 237 

Installation of the Officers of a Lodge '. 240 

Installation of the Officers of a Grand Lodge 261 

Laying Foundation Stones of Public Structures 281 

Dedication of Masonic Halls 293 

Grand Visitations 309 

Masonic Burial Services 311 

Regulations foe Processions 344 

Ritual for a Lodge of Sorrow 345 

Service for Consecrating Masonic Cemeteries 375 

Masonic Calendar . . 388 

Appendix — Masonic Documents and Forms of Trials 



GENERAL AHIMAN REZON 

AND 

FREEMASON'S GUIDE. 




INTRODUCTORY. 

REEMASONRY is a moral institution, 
established by "virtuous men, with the 
praiseworthy design of recalling to our 
remembrance the most sublime Truths, 
in the midst of innocent and social pleas- 
ures, — founded on Liberality, Brotherly Love, and 
Charity. " It is a beautiful system of Morality, vailed 
in allegory and illustrated by symbols." Truth is its 
center — the point whence its radii diverge, direct its 
disciples to a correct knowledge of the Great Architect 
of the Universe, and the moral laws which he has 
ordained for their government.* 

A proper administration of the various ceremonies 
connected with the Ritual of Freemasonry is of the 
highest importance, as these form the distinctive 
peculiarity of the institution. In their nature, they 
are simple; in their end, moral and instructive. They 
naturally excite a high degree of curiosity in a newly- 
initiated Brother, and create an earnest desire to inves- 

* To use the words of an elegant writer, "Freemasonry is an institution, not, 
as the ignorant and uninstrueted vainly suppose, founded on unmeaning mys« 
tery, for the encouragement of bacchanalian festivity and support of mere good, 
fellowship ; but an institution founded on eternal reason and truth, whose deep 
basis is the civilization of mankind, and whose everlasting glory is supported 
by those two mighty pillars— Science and Morality." 



14 GENERAL AHIMAN REZON. 

tigate their meaning, and to become acquainted with their 
object and design. It requires, however, close application 
and untiring diligence to ascertain the precise nature of every 
ceremony which our ancient brethren saw reason to adopt in 
the formation of an exclusive system, which was to pass 
through the world unconnected with the religion and politics 
of all times, and of every people among whom it should 
flourish and increase. In order to preserve our ceremonies 
from the hand of innovation, it is essentially necessary that 
every officer should be thoroughly acquainted with them, 
and that a firm determination should exist among the Craft 
to admit no change. A few words here or there may not in 
themselves appear of much consequence; yet, by frequent 
allowance, we become habituated to them, and thus open 
the door to evils of more serious magnitude. There is, there 
can be, no safety but in a rigid adherence to the ancient 
ceremonies of the Order. These ceremonies and regulations 
are fixed by rules similar to those governing affairs in social 
life. Every Freemason is required to bring his portion of 
good ideas, and contribute to the perfecting of the ceremo- 
nies and symbols, and to the edification of Truth, the uni- 
versal and eternal temple, which will one day inclose all 
humanity within its precincts. 



ORIGIN OF MASONRY, AND ITS ADVANTAGES. 

From the commencement of the world, we may trace the 
foundation of Masonry. Ever since symmetry began, and 
harmony displayed her charms, our Order has had a being 
During many ages, and in many different countries, it has 
flourished. No art, no science, preceded it. In the dark 
periods of antiquity, when literature was in a low state, and 
the rude manners of our forefathers withheld from them that 



INTRODUCTORY. 15 

knowledge we now so amply share, Masonry diffused its 
influence. This science unvailed, arts arose, civilization took 
place, and the progress of knowledge and philosophy gradu- 
ally dispelled the gloom of ignorance and barbarism. Gov- 
ernment being settled, authority was given to laws, and the 
assemblies of the Fraternity acquired the patronage of the 
great and the good, while the tenets of the profession diffused 
unbounded philanthropy. 

Abstracted from the pure pleasures which arise from 
friendship so wisely constituted as that w r hich subsists 
among Masons, and which it is scarcely possible that any 
circumstance or occurrence can erase, Masonry is a science 
confined to no particular country, but extends over the whole 
terrestrial globe. Wherever the arts flourish, there it flour- 
ishes too. Add to this, that by secret and inviolable signs, 
carefully preserved among the fraternity, it becomes an uni- 
versal language. Hence, many advantages are gained: the 
distant Chinese, the wild Arab, and the American savage, 
will embrace a brother Briton, and know that, besides the 
common ties of humanity, there is still a stronger obligation 
to induce him to kind and friendly offices. The spirit of the 
fulminating priest will be tamed, and a moral brother, though 
of a different persuasion, engage his esteem : for mutual tol- 
eration in religious opinions is one of the most distinguishing 
and valuable characteristics of the Craft. As all religions 
teach morality, if a brother be found to act the part of a 
truly honest man, his private speculative opinions are left to 
God and himself. Thus, through the influence of Masonry, 
which is reconcilable to the best policy, all those disputes 
which embitter life and sour the tempers of men, are avoid 
ed ; while the common good, the general object, is zealously 
pursued. 

From this view of our system, its utility must be suffi- 
ciently obvious. The universal principles of the Art unite, 



16 GENERAL AHIMAN REZON. 

in one indissoluble bond of affection, men of the most oppo- 
site tenets, of the most distant countries, and of the most 
contradictory opinions; so that in every nation a Mason may 
find a friend, and in every climate a home.* 

Such is the nature of our institution, that, in the Lodge, 
which is confined to no particular spot, union is cemented 
by sincere attachment, and pleasure reciprocally communi- 
cated in the cheerful observance of every obliging office. 
Yirtue, the grand object in view, luminous as the meridian 
sun, shines refulgent on the mind, enlivens the heart, and 
heightens cool approbation into warm sympathy and cordial 
attention. — Preston. 



GOVERNMENT OF THE FRATERNITY. 

The mode of government observed by the Fraternity will 
give the best idea of the nature and design of the Masonic 
Institution. 

Three classes are established among Masons, under differ- 
ent appellations. The privileges of each class are distinct; 
and particular means are adopted to preserve those privileges 
to the just and meritorious. Honor and probity are recom- 
mendations to the First Class; in which the practice of virtue 
is enforced, and the duties of morality are inculcated; while 
the mind is prepared for a regular progress in the principles 
of knowledge and philosophy. Diligence, assiduity, and ap- 
plication, are qualifications for the Second Class; in which 
is given an accurate elucidation of science, both in theory 
and practice. Here human reason is cultivated by a due 

* On this principle, unfortunate captives in war, and sojourners, accident- 
ally cast on a distant shore, are particular objects of attention, and seldom 
fail to experience indulgence from Masons; and it is very remarkable that 
there is not an instance on record of a breach of fidelity, or of ingratitude, 
tvhei e that ind ulgence has been liberally extended. 



INTRODUCTORY. 17 

exertion of the intellectual powers and faculties; nice and 
difficult theories are explained; new discoveries are produced, 
and those already known beautifully embellished. The Third 
Class is restricted to a selected few, whom truth and fidelity 
have distinguished, whom years and experience have im- 
proved, and whom merit and abilities have entitled to pre- 
ferment. With them the ancient landmarks of the Order 
are preserved; and from them we learn the necessary in- 
structive lessons which diguify the Art, and qualify the 
professors to illustrate its excellence and utility. 

Such is the established plan of the Masonic System. By 
this judicious arrangement, true Friendship is cultivated 
among different ranks of men, Hospitality promoted, Indus- 
try rewarded, and Ingenuity encouraged. — Preston. 



THE LODGE AND ITS GOVERNMENT. 

1. The room in which a certain number of Freemasons 
assemble, for business connected with the institution, is called 
a Lodge. The assembly, or organized body of Freemasons, 
is also called a Lodge, just as the word Church is expressive 
both of the congregation and the place in which they meet to 
worship. A Lodge of Freemasons, to be legally constituted, 
must be in possession of an unreclaimed charter, granted by 
the Grand Lodge in whose jurisdiction it is situated; the 
Book of the Law; Square and Compasses; the Book of Con- 
stitutions; a code of By-Laws; its Officers, and a sufficient 
number of members (not less than seven) to perform the 
ceremonies pertaining to the Order. 

2. The constitutional officers of a Lodge are the Worshipful 
Master, Senior Warden, Junior Warden, Treasurer, Secretary, 
Senior Deacon, Junior Deacon, and Tiler. To which may be 

2* 



18 GENERAL AHIMAN EEZON. 

added, two Stewards, (sometimes called Masters of Ceremo- 
nies,) a Marshal, a Chaplain, and an Organist. 

3. A Lodge ought to assemble at least once a month for 
work and instruction. 

4. A Lodge has the right to do all the work of Ancient 
Craft Masonry; to be represented at all the communications 
of the Grand Lodge; to elect and install its officers; to 
increase its numbers by the admission of new members, and 
no member can be forced upon a Lodge without its consent; 
to make by-laws for its government; to exclude a member, 
on cause shown, temporarily or permanently; to levy tax on 
its members; to appeal to the Grand Lodge or Grand Master 
from the decision of its Master; to exercise penal authority 
over its own members, and over all unaffiliated Masons living 
within the limits of its jurisdiction, and to change its time 
and place of meeting within the town or city designated in 
its warrant. 

5. A Lodge under dispensation is a temporary and inchoate 
organization of Freemasons, acting under authority from the 
Grand or Deputy Grand Master; is not entitled to repre- 
sentation in the Grand Lodge ; cannot elect or install officers ; 
is without power to frame by-laws, or adopt a seal. 



QUALIFICATIONS OF CANDIDATES. 

The qualifications which are essential in those who appiy 
for initiation into the mysteries of Freemasonry, are of two 
kinds, Internal and External,* 

t * It is true that the ritual of the first degree says, that " it is the internal 
and not the external qualifications which recommend a man to be made a Ma- 
son;" but the context of the sentence shows that the external qualifications 
there referred to are " worldly wealth and honors." The ritual, therefore, has 
of course no allusion to tho sort of external qualifications which are here to 
be discussed, 



INTRODUCTORY. 19 

The Internal qualifications of a candidate are those which 
lie within his own bosom, and are not known to the world. 
They refer to his peculiar dispositions toward the institution: 
his motives and design in seeking an entrance into it. Hence 
they are known to himself alone ; and a knowledge of them 
can only be acquired from his own solemn declarations. 

The External qualifications are those which refer to his 
outward fitness for initiation, and are based on his moral 
and religious character, the frame of his body, the constitu- 
tion of his mind, and his social position. A knowledge of 
these is to be acquired from a careful examination by a 
committee appointed for that purpose. 

The person who desires to be made a Mason must be a 
man, believing in the existence of a Supreme Being and of a 
future existence; at least twenty-one years of age; of good 
moral character, temperate, industrious, and capable of earn- 
ing an honest livelihood; he must come of his own free-will 
and accord, uninfluenced by mercenary or other improper 
motives; be of sound mind and body; capable of reading 
and writing; not deformed or dismembered, but hale and 
sound in his physical conformation, having his right limbs, as 
a man ought to have. 



ADMISSION OF CANDIDATES. 

By the regulations of the Fraternity, a candidate for the 
mysteries of Masonry cannot be initiated in any regular 
Lodge, without having stood proposed one regular meeting, 
unless a dispensation be obtained in his favor. All applica- 
tions for initiation should be made in writing, at a regular 
meeting of the Lodge, giving name, residence, age, occupa* 
tion, and references, in the following form; 



20 GENERAL AHIMAN REZON. 

To the JVorshipful Master, Officers and Brethren 
of . . . , . Lodge, No , Free and Accepted Masons. 

The undersigned, unbiassed by the improper so- 
licitation of friends, and uninfluenced by mercenary 
or other unworthy motives — prompted by a favor- 
able opinion of your ancient and honorable institu- 
tion, and a desire for knowledge — freely and volun- 
tarily offers himself a candidate for initiation into 
the mysteries of Freemasonry, and respectfully prays 
that he may be admitted and become a member of 
your Lodge, promising a cheerful conformity to the 
ancient usages and established customs of the Order. 

Was born in , is . . . years of age ; occupation 

, and resides A. B. 

Kecommended by 

The petition, having been read in open Lodge, is placed 
on file. A committee is then appointed to investigate the 
character and qualifications of the petitioner. If, at the 
next regular meeting of the Lodge, the report of the com- 
mittee be favorable, the necessary preparations are made 
for his admission. 



OPENING AND CLOSING THE LODGE. 

In all regular assemblies of men who are convened for 
wise and useful purposes, the commencement and conclusion 
of business are accompanied with some form. In every 
country in the world the practice prevails, and is deemed 
essential. From the most remote periods of antiquity, it 
may be traced, and the refined improvements of modern 
times have not totally abolished it. 

Ceremonies, when simply considered, it is true, are little 
more than visionary delusions; but their effects are some- 
times important. When they impress awe and reverence 
on the mind, and engage the attention by external attraction 
to solemn rites, they are interesting objects. These purposes 
are effected by judicious ceremonies, when regularly conducted 
and properly arranged. On this ground, they have received 
the sanction of the wisest men in all ages, and consequently 
could not escape the notice of Masons. To begin well, is 
the most likely means to end well ; and it has been properly 
remarked, that when order and method are neglected at the 
beginning, they will be seldom found to take place at the end. 

The ceremonies of opening and closing a Lodge with 
solemnity and decorum is, therefore, universally admitted 
among Masons, and which differ in each of the degrees; but 
differ so slightly as not to affect their general character. They 
must, therefore, be considered in reference to the several pur- 
poses which they are designed to accomplish. 

To conduct these ceremonies with propriety, ought to be 
the peculiar study of every Mason, especially of those who 
have the honor to rule in our assemblies. To persons who 
are dignified, every eye is naturally directed for propriety of 
conduct and behavior; and from them other brethren, who 



22 GENERAL AHIMAN KEZON. 

c re less informed, will naturally expect to derive an example 
worthy of imitation. From a share in these ceremonies no 
Mason can be exempted. This is the first request of the 
Master, and the prelude to all business. No sooner has it 
been signified that the Lodge is about to be opened, than 
every officer repairs to his station, and the intent of the 
meeting becomes the sole object of attention. 

A Lodge must always be opened on the Third Degree, 
and in due form, for the transaction of any business, except 
that of initiating or passing a candidate into the mysteries 
of the first and second degrees. The first business after 
opening, if it be a regular communication, is the reading of 
the minutes of the preceding communication, for the informa- 
tion of the brethren. The minutes of the proceedings of the 
evening should, also, always be read before the Lodge is 
closed, that the brethren may know that they have been 
properly recorded, and then duly approved. 

The Lodge should always be opened and closed with prayer. 
PEAYEE, 

TO BE USED AT OPENING. 

Most holy and glorious Lord God, the Great 
Architect of the Universe, the Giver of all good 
gifts and graces! Thou hast promised that, 
"where two or three are gathered together in 
thy name, thou wilt be in their midst, and bless 
them." In thy name we have assembled, and 
in thy name we desire to proceed in all our 
doings. Grant that the sublime principles of 
Freemasonry may so subdue every discordant 



OPENING THE LODGE. 23 

passion within us — so harmonize and enrich 
our hearts with thine own love and goodness — 
that the Lodge at this time may humbly reflect 
that order and beauty which reign for ever before 
thy throne. — Amen. 

Response by the brethren. — So mote it be. 
ANOTHEE PEAYEE, 

WHICH MAY BE USED AT OPENING. 

Great Architect of the Universe ! in thy name 
we have assembled, and in thy name we desire 
to proceed in all our doings. Grant that the 
sublime principles of Freemasonry may so sub- 
due every discordant passion within us — so har- 
monize and enrich our hearts with thine own 
love and goodness — that the Lodge at this time 
may reflect that order and beauty which reigns 
for ever before thy throne. — AmeL. 

Response. — So mote it be. 

In addition to the Prayer, the following Charg-e may be given: 

The ways of virtue are beautiful. Knowledge 
is attained by degrees. Wisdom dwells with con- 
templation; there we must seek her. Let us 
then, brethren, apply ourselves with becoming 



24 GENERAL AHIMAN REZON 

zeal to the practice of the excellent principles 
inculcated by our Order. Let us ever remember 
that the great objects of our association are, the 
lestraint of improper desires and passions, the 
cultivation of an active benevolence, and the pro- 
motion of a correct knowledge of the duties we 
owe to God, our neighbor, and ourselves. Let 
us be united, and practice with assiduity the 
sacred tenets of our Order. Let all private 
animosities, if any unhappily exist, give place to 
affection and brotherly love. It is useless parade 
to talk of the subjection of irregular passions 
within the walls of the Lodge, if we permit them 
to triumph in our intercourse with each other. 
Uniting in the grand design, let us be happy our- 
selves, and endeavor to promote the happiness 
of others. Let us cultivate the great moral vir- 
tues which are laid down on our Masonic Trestle- 
board, and improve in every thing that is good, 
amiable, and useful. Let the benign Genius of 
the Mystic Art preside over our councils, and 
under her sway let us act with a dignity becom- 
ing the high moral character of our venerable 
institution. 

Or the following Ode may be sung: 



CLOSING THE LODGE. 
Aib — Dundee. 



25 



§=t 



2=s± 



s 



-Sl- 



2± 



-22" 



BEESE 



-SI- 



S 



I 

With -in our teni-ple met a - gain, With 






£fi 



=st 



^: 



22: 



22: 



-P— r^- 



p 



a= 2d: 



=3= 



^ 



?z 



2± 



hearts and pur - pose strong, We'll raise our notes of 



~^=z± 



22: 



?z 



S3 



ES 






=S 



25 



grate-ful praise, With u - nion in our son< 



22: 



^: 



22: 



i 



^: 



-C2- 



^ 



Around our altar's sacred shrine 
May Love's pure incense rise, 

Bearing upon its mystic flame 
Our music to the skies! 



PRAYER, 

TO BE USED AT CLOSING. 

Supreme Architect of the Universe, accept our 
humble thanks for the many mercies and bless- 
ings which thy bounty has conferred on us, and 
especially for this friendly and social intercourse. 



26 GENERAL AHIMAN REZ0N. 

Pardon, we beseech thee, whatever thou hast 
seen amiss in us since we have been together; 
and continue to us thy presence, protection, and 
blessing. Make us sensible of the renewed obli 
gations we are under to love thee, and as we are 
about to separate, and return to our respective 
places of abode, wilt thou be pleased so to influ- 
ence our hearts and minds, that we may each 
one of us practice, out of the Lodge, those great 
moral duties which are inculcated in it, and with 
reverence study and obey the laws which thou 
hast given us in thy Holy Word. — Amen. 

Response. — So mote it be. 



CHAEGE, 

TO BE USED AT CLOSING. 

Brethren: You are now to quit this sacred 
retreat of friendship and virtue, to mix again 
with the world. Amidst its concerns and em- 
ployments, forget not the duties you have heard 
so frequently inculcated and forcibly recommend- 
ed in this Lodge. Be diligent, prudent, temper- 
ate, discreat. Remember that around this altar 
you have promised to befriend and relieve every 



CLOSING THE LODGE 27 

brother who shall need your assistance. Re- 
member that you have promised to remind him, 
in the most tender manner, of his failings, and 
aid his reformation; to vindicate his character, 
when wrongfully traduced; suggest, in his behalf, 
the most candid and favorable circumstances. 
Is he justly reprehended ? Let the world observe 
how Masons love one another. 

These generous principles are to extend fur- 
ther. Every human being has a claim upon your 
kind offices. Do good unto all. Recommend it 
more especially to the household of the faithful. 

By diligence in the duties of your respective 
callings; by liberal benevolence and diffusive 
charity; by constancy and fidelity in your friend- 
ships, discover the beneficial and happy effects 
of this ancient and honorable institution. Let 
it not be supposed that you have here labored 
in vain, and spent your strength for naught; for 
your work is with the Loed and your recompense 
with your God. 

Finally, brethren, be ye all of one mind; live 
in peace, and may the God of love and peace 
delight to dwell with and bless you ! 



28 



GENERAL AHIMAN REZON. 



The following Ode may be sung at closing: 
Am — Sicilian Hymn. 




^^i : lzF--^ == t^±?zi 



4 — I 



3C^ 



Now our so - cial la- bors clos - ing, Homage 




rj 



iE£s±£ES* 



-j — , — M — j_ 

of the heart we pay ; Each in con - fi 



m 



$=$ 



22t 



5 



fe^ F g^ i:g^^^^g^EJ^E^g 



dence re - posing, Kindest thoughts that ne'er decay. 



i 



Let us each, in Time's commotion, 
Heav'nly light and truth implore: 

Thus we'll pass life's stormy ocean, 
Landing on a happier shore. 

CLOSING BENEDICTION. 

May the blessing of Heaven rest upon us and 
all regular Masons ! May brotherly love prevail, 
and every moral and social virtue cement us ! — 
Amen. Res. — So mote it be. * . 



FIRST DEGREE 



ENTEEED APPEENTICE. 



"There are many prominent emblems in this degree, teaching, 
first, the propriety of maintaining regularity of life, and attending 
to the due improvement of time, by conforming to the prescribed 
rules, for which eight hours are allotted to repose, eight to labor, 
and eight to the service of God. Secondly, the cleansing of our 
hearts and minds from every vice, is inculcated, thereby fitting 
our bodies as living stones for that spiritual edifice built by the 
Grand Architect of the Universe. There are many other emblems 
in this First Step, representing human life as being chequered 
with good and evil; pointing to the comforts and blessings that 
surround us, and impressing upon our minds the necessity of a 
reliance on Divine Providence. Our imperfect condition by 
nature is likewise adverted to, and the state of perfection to 
which we hope to arrive by virtuous education, aided by the 
blessing of God upon our own endeavors, and a due observance 
of the Holy Scriptures, as pointing out the whole duty of man. 
Indeed, everything in this degree is adapted to impress upon the 
mind of the candidate the necessity of maintaining purity of life 
and conduct, in order to ensure a happy immortality."- Stonr 



uresmii j&g&Enies. 



SECTION I. 







SECTION n. 




SI 



SECTION II. 



NI 





i.'.;,'u-j ,rj,r,i.i,i,i,ti,i,i,hr,i; 1 ui,i,i,i l i, l ,i.i, i,rm^ 



O o o 

o o 

© 





i 



I II ri 






L^.. 



L. 



section m. 






35 



section in. 




action in. 




y 



ZD 





43 



section m. 



[ii'j'i'l.'i'l'i'i '|'i'l ,| 'l'i T 7 rr l T1 Y T TF 



V 





/ifl^ 



X=Z W? r 






45 



SECTION III. 





Brotherly Love. 



Relief, 




Truth. 




iiiiiiiiiiaiiiiiiiBiiiiiiiiaiiiiiiiiiiiiiBBiMftiiiiiiiii 



F 



T 



J 




49 



DEGREE OF ENTERED APPRENTICE. 



The first, or Entered Apprentice degree of Masonry, is 
iutended, symbolically, to represent the entrance of man into 
the world, in which he is afterwards to become a living and 
thinking actor. Coming from the ignorance and darkness of 
the outer world, his first craving is for light — not that phys- 
ical light which springs from the great orb of day as its 
fountaiu, but that moral and intellectual light which ema- 
nates from the primal Source of all things — from the Grand 
Architect of the Universe — the Creator of the sun and of 
all that it illuminates. Hence the great, the primary object 
of the first degree, is to symbolize that birth of intellectual 
light into the mind; and the Entered Apprentice is the type 
of unregenerate man, groping in moral and mental darkness, 
and seeking for the light which is to guide his steps and 
point him to the path which leads to duty and to Him who 
gives to duty its reward. 



FIRST LECTURE. 

The first step taken by a candidate, on entering a Lodge 
of Freemasons, teaches him the pernicious tendency of infi- 
delity, and shows him that the foundation on which Masonry 
rests is the belief and acknowledgment of a Supreme Being; 
that in Him alone a sure confidence can be safely placed, to 
protect his steps in all the dangers and difficulties 'he mav 



52 GENEEAL AHIMAN EEZON. 

be called to encounter in his progress through life ; it assures 
him that, if his faith be well founded in that Being, he may 
confidently pursue his course without fear and without danger. 

Every candidate, previous to his reception, is required to 
give his free and full assent to the following interrogatories, 
in a room adjacent to the Lodge: 

1. Do you seriously declare, upon your honor, 
that, unbiased by the improper solicitation of 
friends, and uninfluenced by mercenary motives, 
you freely and voluntarily offer yourself a can- 
date for the mysteries of Freemasonry? 

2. Do you seriously declare, upon your honor, 
that you are prompted to solicit the privileges 
of Freemasonry by a favorable opinion conceived 
of the institution, a desire of knowledge, and a 
sincere wish of being serviceable to your fellow- 
creatures ? 

3. Do you seriously declare, upon your honor, 
that you will cheerfully conform to all the ancient 
usages and established customs of the Fraternity? 

SECTION I. 

Masonry was originally an operative society, and in that $► 
form those who worked as Entered Apprentices were styled 
the Jlrst class; but in Speculative or Freemasonry, the degree 
of which we are now treating is regarded as the first of the 
Order, Its reception places the novitiate in possession of 



ENTERED APPRENTICE. 53 

the Masonic alphabet, and discloses to him the fundamental 
principles of this time-honored institution. This section is 
mb-divided under three heads, viz: 

1st. The Ceremony; 
2d. Its Moral; and 
3d. Its Necessity and Consistency. 

A full and perfect knowledge of this section is indispensa- 
bly necessary to every Mason who would be serviceable to 
the institution, and would avail himself of its privileges and 
its enjoyments. 

The Enteastce. — The preparations to which the candidate must 
submit, before entering the Lodge, serve allegorically to teach him, 
as well as to remind the brethren who are present, that it is the 
man alone, divested of all the outward recommendations of rank, 
state, or of riches, which Masonry accepts, and that it is his spirit- 
ual, or moral worth alone, which can open for him the door of the 
temple. 

As Masons, we are taught never to commence any great 
or important undertaking, without first invoking the blessing 

of Deity. 

I 
The trust of a Mason is in God, as a basis which can never fail, 
and a rock which can never be shaken. Nor is it a mere empty 
profession; for it is borne out and illustrated by our practice. "We 
open and close our Lodges with prayer; the same formula is used 
at the initiation of candidates; and no business of any importance 
is conducted without invoking the Divine assistance on our labors; 
and the blessing of God cannot be expected to follow any man's 
profession, unless it be verified by a good and virtuous life. 

THE KITE OF INDUCTION. 

"We are convinced by long and extensive observation that Masons 
need a truer and deeper insight into the nature of our esoteric work. 
We do not think our beautiful and truth-glowing ritual and our 
sublime symbolism are quite understood by the mass of the Brother- 
hood. It is true all are affected, in a certain degree, by them; it 



54 



GENERAL 1HIMAN EEZON. 



could not be otherwise : but many fail to discover the grand truths 
which are inculcated therein. Symbols are of no practical import- 
ance, if we have lost the sense they were intended to convey; and 
rites are puerile, if they do not immediately lead the mind to the 
consideration of tangible ideas and immortal verities. Our cere- 
monies are moral and philosophical lessons; and, earnestly studied 
and rightly understood, will be seen to be pregnant with mighty 
meanings. 

Thus expressive and full of significance is the Rite or Induction. 

The induction of the Neophyte into the Order of Freemasonry, 
his first entrance into the sanctuary of the illuminated, is for him 
a step of momentous importance and solemnity. There are few 
candidates, we believe, who can approach the portals of the mys- 
tery-shrouded Lodge without much trepidation of heart, and a 
feeling of mingled awe and fear. Consequently, the induction is 
effected by the performance of certain appropriate symbolical cere- 
monies, all of which are remarkably and eloquently suggestive of 
the new life, duties, and obligations he is about to assume, and to 
which he is on the point of binding himself voluntarily, absolutely, 
and without reservation, for ever. 

In ancient Egypt, the Neophyte was presented with a cup of 
water, and addressed in these words: — "Aspirant to the honor of a 
divine companionship ! seeker after celestial truth ! this is the water 
of forgetfulness. Drink! — drink to the oblivion of all your vices — 
the forgetfulness of all your imperfections; and thus be prepared 
for the reception of the new revelations of Truth, with which you 
are soon to be honored. " Although modern Freemasonry does not 
retain this particular ceremony, it preserves the spirit of it, by other 
forms, not less expressive and instructive. The candidate is directed 
to close his eyes on the Past — to lay aside the trappings and vestures 
of the outward world — the symbols of traffic and war — all that re- 
minds one of the selfishness and discords of life — and turn his face 
towards the dread unknown — the mysterious Future. 

The Eite of Induction, therefore, signifies the end of a profane 
and vicious life — the palingenesia (new birth) of corrupted human 
nature — the death of vice and all bad passions, and the introduction 
to a new life of purity and virtue. It also prepares the candidate, 
by prayer and meditation, for that mystic pilgrimage, where he 
must wander through night and darkness, before he can behold the 
golden splendors of the Orient, and stand in unfettered freedom 
tmiong the Sons of Light. 



ENTERED APPRENTICE. 55 

The Rite is intended, still further, to represent man in his primi- 
tive condition of helplessness, ignorance, and moral blindness, 
seeking after that mental and moral enlightenment which alone can 
deliver his mind from all thralldoms, and make him master of the 
material world. The Neophyte, in darkness and with tremblings, 
knocks at the portals of the Lodge, and demands admission, in- 
struction, and light. So man, born ignorant, and helpless, and 
blind, yet feeling stirring within him unappeasable longings for 
knowledge, knocks at the doors of the temple of science. He inter- 
rogates Nature, demands her secrets, and at length becomes the 
proud possessor of her mysteries. 

Finally, the Eite of Induction refers to the supreme hour of 
man's worldly life, when, laying aside all earthly wealth, and pomp, 
and rank, and glory, and divested of his mortal vesture, he passes 
alone through the grim darkness of the tomb, to stand before the 

Grand Oezent of the immortal Land. 

IP 

Through death, to life ! and through this vale of tears, 

And thistle-world of mortal life, ascend 
To the great Banquet, in that world whose years 

Of bliss unclouded, fadeless, know no end." . 



PRAYER, 

AT TEE INITIATION OF A CANDIDATE. 

Vouchsafe thine aid, Almighty Father of the 
Universe, to this our present convention ; and 
grant that this candidate for Masonry may dedi 
cate and devote his life to thy service, and 
become a true and faithful brother among us. 
Endue him with a competency of thy divine 
Wisdom, that by the influence of the pure prin- 
ciples of our art he may be better enabled to 



66 



GENEEAL AHIMAN REZON. 



display the beauties of holiness, to the honor of 
thy holy name. — Amen. 

Response. — So mote it be. 



THE SYMBOLIC PILGEIMAGE. 

The institution of Freemasonry — reaching backward until it 
Loses itself among the mythological shadows of the past, its grand 
ritual and eloquent language of signs and symbols, originating in 
those distant ages — offers a field for exploration which can never 
be thoroughly traversed. Transmitted.to us by remote generations, 
it is plain that, before we can, in any degree, appreciate Freema- 
sonry, or understand the significance of its mysteries, we must go 
back to the Past, and question the founders of the Order. We 
must learn in what necessities of human nature, and for what pur- 
pose it was created. We must discover the true genesis of our rites, 
and become familiar with the ideas which the Fathers intended to 
shadow forth through them, and impress upon the mind. It is not 
enough for us to accept the letter of the ceremonial, and perform it 
blindly, interpreting its meaning in whatever way fancy or imagin- 
ation or convenience may dictate. We should know what the 
Ancients meant to say through it: what truth each rite and each 
symbol represented to their minds. 

From age to age, through countless generations, these Bites have 
read their sublime lessons of wisdom and hope, and peace and 
warning, to the "Sons of Light." These same lessons, in the same 
language, they read to us to-day. But do we see in them what they 
did ? Do they impress us as they impressed them ? Or do they pass 
before our eyes like a panorama of some unknown land, which has 
no delineator to tell us what or where it is, or give us any intelli- 
gible notion regarding it? Accepting the symbol, have we lost its 
sense ? Our Bites will be of little value to us if this be the case. 
It is our duty, then, to make Freemasonry the object of a profound 
study. We must consult the Past. We must stand by the sar- 
cophagus of the murdered, but restored Osiris, in Egypt; enter 
the caverns of Phrygia, and hold communion with the Cabiri; pene- 
trate the ' ' Collegia Fabrorum " of ancient Borne, and work in the 
mystic circles of Sidon. In a word, we must pursue our researches 
until we find the thought that lay in the minds of those who cre- 
ated the institution and founded our mysteries. Then we shall 



ENTEKED APPEENTICE. 57 

know precisely what they mean. We shall see in them a grand 
series of moral and philosophical dramas, most eloquent and in- 
structive, gleaming with sublime ideas, as the heavens glow with 
stars. And, finally, we shall discover that our Eites embrace all 
the possible circumstances of man — moral, spiritual, and social — 
and have a meaning high as the heavens, broad as the universe, 
and profound as eternity. 

The Eite of the Wanderer, or the Symbolic Pilgrimage, is entirely 
puerile and unmeaning, unless we have learned in what ideas it 
originated, and what its authors intended to represent by it. Hap- 
pily, this is' not a difficult task. In Egypt, Greece, and among 
other ancient nations, Freemasonry was one of the earliest agencies 
employed to effect the improvement and enlightenment of man. 
Cicebo tells us that ' ' the establishment of these Eites among the 
Athenians, conferred upon them a supreme benefit. Their effect 
was to civilize men, reform their wild and ferocious manners, and make 
them comprehend the true principles of morality, which initiate man into 
a new order of life, more worthy of a being destined to imortality. " — 
Consequently, the mystic journey primarily represented the toil- 
some progress of Humanity, from its primitive condition of igno- 
rance and barbarism to a state of civilization and mental enlight- 
enment. The Neophyte, therefore, wandering in darkness over his 
winding way, meeting with various obstructions and delays, was a 
type of the human race, struggling onward and upward by devious 
stages, from the gloom and darkness of the savage state to the 
light, intelligence, and comforts of civilized life. 

This symbolic journey is also emblematical of the pilgrimage of 
life, which, man soon enough discovers, is often dark and gloomy, 
surrounded by sorrow, and fear, and doubt. It teaches him that 
over this dark, perplexed, and fearful course lays the way to a glo- 
rious destiny; that through night to light must the earth-pilgrim 
work his way; that by struggle, and toil, and earnest endeavor, he 
must advance with courage and hope until, free of every fetter, and 
in the full light of virtue and knowledge, he stands face to face with 
the mighty secrets of the universe, and attains that lofty height, 
whence he can look backward over the night-shrouded and tortuous 
path in which he had been wandering, and forward to sublimer 
elevation — to more glorious ideals, which seem to say to him, "On, 
on for ever!" 

Such, then, is the grand and inspiring lesson which this Symbolio 
Pilgrimage is perpetually repeating to the brethren. Let them wtudy 
3* 



58 



GENERAL AHIMAN KEZON. 



it well, and labor with faith; for it announces a progress in science 
and virtue, which will reach through eternity. 

The Lodge, when revealed to an entering Mason, discovers to 
him a representation of the world; in which, from the wonders of 
Nature, v» e are led to contemplate the great Original, and worship 
him for his mighty works ; and we are, thereby, also moved to ex- 
ercise those moral and social virtues, which become mankind to 
observe, as the servants of the Great Architect of the world, in 
whose image we were formed from the beginning. 



The following passage of Scripture is rehearsed during 
the ceremony: 

Behold, how good and how pleasant it is for 
brethren to dwell together in unity. 

It is like the precious ointment upon the head, 
that ran down upon the beard, even Aaron's 
beard ; that went down to the skirts of his 
garment. 

As the dew of Hermon, and as the dew that 
descended upon the mountains of Zion ; for there 
the Lord commanded the blessing, even life for 
evermore. 



"The great teaching of this Psalm is Brotherly Love, that virtue 
which forms the most prominent tenet of the Masonic Order. 
And it teaches the lesson, too, precisely as we do, by a symbol, 
comparing it to the precious ointment used in the consecration of 
the High-Priest, whose delightful perfume filled the whole place 
with its odor. The ointment was poured upon the head in such 
quantity, that, being directed by the anointer in different ways in 
the form of a cross, it flowed at length down tie beard, and finally 
dropped from the flowing skirts of the priestly garment 



ENTERED APPRENTICE. 



59 



"The fifteen Psalms, from the 120th to the 134th, inclusive, of 
which this, of course, is one, are called by the Hebrews ' songs of 
degrees,' because they were sung on the fifteen steps ascending 
from the court of Israel to the court of the women in the Temple." 



Or the following Ode may be sung: 
Music — Auld Lang Syne. 



f\^—>, 


— p -£—^ J" 


— S -* -N P* - 


Be- 


-9- . -^- -ei- 

hold! how pleas-ant 


— *— i ag ^ 

1— &>— g & & L 

and how good, For 




— f- ^ C- T— — 


-1* fe -I s -> - 




brethren such as we, Of the Ac - cept - ed 



m 



£=£: 



'-&—T &' 



l#H" — & h > 


— h ^ t 


- 1 q J 


broth - er - hood To 

^V P» _£ £ fc_ 


-J — ^ F* s 

» # * H* 

dwell in u - ni - 

— k- -K k -> 


ty! 

— — = — 


£%-*^-V' * J* 


J J J -*- 


_p: q_. 



^ : F- 


-i3=W^ 


I j i j-Ji 


'Tis 

/»V to 


like the oil on 


Aa - ron's head Which 

— h fe — h u r 


fed 


— ^ — £- — & — £ — 


J- > ^ =N= 



60 



GENERAL AHIMAN REZON. 



£t±g 



%=& 



-I 



^Ei 



^==]^=r: 



i 



to his feet dis - tills ; Like Hermon's dew so 



m 



-\* ^ £ £" 



:^t==^: 



:£==£=:£==£= 



_ — i£= : 



J/, k b. K r 


_ . . 


■ 


i/b r fe J 


r r_ it 


1 i 


ifTr am r* tat <® 


IS !S fe. 




xa) S • <g S <§? 


m • 


— r J 


on 


rich - ly slied On 


.9 • 

Zi - 


on's sa - cred hills ! 


Si^-v— *£-^ ^ 






-£_3 :: 
■ 1— :: 



For there the Lord of light and love 

A blessing sent with power; 
Oh, may we all this blessing prove, 

E'en life for evermore ! 
On Friendship's altar, rising here, ■ 

Our hands now plighted be, 
To live in love, with hearts sincere, 

In peace and unity. 

It is the duty of the Master of the Lodge, as one of the 
precautionary measures of initiation, to explain to the can- 
didate the nature and design of the institution; and while 
he informs him that it is founded on the purest principles of 
virtue; that it possesses great and invaluable privileges; and 
that, in order to secure those privileges to worthy men, and 
worthy men alone, voluntary pledges of fidelity are required; 
he will at the same time assure him that nothing will be 
expected of him incompatible with his civil, moral, or reli- 
gious duties. 



ENTERED APPRENTICE. 



01 




THE OBLIGATION OF SECEECY. 

One of the most notable features of Freemasonry — one, certainly, 
which attracts, more than any thing else, the attention of the pro- 
fane world — is that vail of mystery — that awful secrecy — behind 
which it moves and acts. From the earliest periods, this has inva- 
riably been a distinctive characteristic of the institution; and to-day, 
as of old, the first obligation of a Mason — his supreme duty — is 
that of silence and secrecy. "Why is this ? "Why did Freemasonry, 
in the beginning, adopt the principle of secrecy, as a vital one ? and 
why has it so persistently adhered to it, through all the changes 
that have swept over the earth, and transformed all things else ? 

The enemies of Freemasonry, like Thomas Paine and others, 
pretend that they have found the origin of Masonic secrecy in the 
fact that the esoteric doctrines of the Order were antagonistic to 
the prevailing opinions, and therefore could not safely be professed 
before the world. Hence, according to them, the retiring into 
silence and secrecy was simply an act of cowardice, to escape the 
danger that might follow the open and honest promulgation of an 
unpox^ular doctrine! Some distinguished Masonic writers have 
also — strange as it may appear — professed the same theory. "We 
must nevertheless pronounce it an exceedingly shallow and unphi- 
losophical one. The obligation of secrecy does not owe its origin to 
any such cause. That origin must be found, and can only be found, 
in the intrinsic value and divine excellence of the principle of secrecy itself. 
Among the ancients, silence and secrecy were considered virtues 
of the highest order The Egyptians worshiped Harpocrates, the 



b2 GENERAL AHIMAN EEZON. 

god of secrecy, raised altars in Ms name, and wreathed them with 
garlands of flowers. Among the ancient Romans, too, these vir- 
tues were not less esteemed; and a distinguished Latin poet tells 
us, "Est et fideli tuta silentio merces :"--" for faithful silence, also, 
there is a sure reward." 

Mystery has charms for all men, and is closely allied to the spir- 
itual part of man's nature. The entire fabric of the universe is 
founded on secrecy; and the great Life»force which vivifies, moves, 
and beautifies the whole, is the profoundest of all mysteries. We 
cannot, indeed, fix our eyes on a single point in creation which 
does not shade off into mysterj^, and touch the realms of Eternal 
Silence. As the fathers of Freemasonry discovered that all life and 
beauty were elaborated in Night and Mystery, they made the Insti- 
tution, in this respect, conform to the divine order of Nature. In 
the Pythagorean Freemasonry, silence and secrecy were religious 
duties, and held to be the most fruitful sources of intellectual and 
moral improvement. A distinguished modern writer* repeats the 
same idea in quaint but forcible language: — " Thoughts will not 
work, except in silence; neither w r ill virtue work, except in secrecy. 
Like other plants, virtue will not grow, unless its roots be hidden, 
buried from the light of the sun. Let the sun shine on it— nay, do 
but look at it privily thyself — the root withers, and no flowers will 
glad thee." 

In the grand mythology of ancient Scandinavia, there is a re- 
markable myth, called the Yggdrasil-Tree, or Ever-blooming Ash. 
whose top rose to the highest heavens, and whose roots struck down 
through the regions of everlasting gloom and night. From age to 
age, its branches, loaded with benedictions, spread out over all 
worlds, the delight of gods and men, diffusing life and beauty and 
fragrance through the universe. And all this glory, and these capa- 
bilities to bless, were the fruit of the mysterious and secret labors 
of the sacred Nomas, who perpetually watered its roots from the 
deep-hidden wells, and thus preserved its vigor and vitality. 

The Yggdrasil-Tree is a beautiful symbolical representation of 
Freemasonry, and illustrates well the character of Masonic secrecy. 
Like that tree, in the youth of Humanity, the Mystic Order arose 
among the nations of the earth, and its ever-green branches spread 
over the world; and, by the vital power of its secret ministry, it dif- 
fused order, and beauty, and virtue, and civilization over all lands. 

* Thomas Casx,yle— Sai-tor Resartus. 



ENTERED APPRENTICE. h6 

Another reason why Freemasonry regards secrecy as a funda- 
mental principle is, because a unity, harmony, and strength can 
be secured thereby, which cannot be obtained in a^y other way. 
Secrecy has a mystic, binding, almost supernatural force, and 
unites men more closely together than all other means combined. 
The common possession of a secret by a considerable number of 
people, produces a family-feeling. There is something profoundly 
mystical in this, no doubt; but it is, nevertheless, a fact. Suppose 
two men, strangers, traveling in a distant country, should by some 
accident be brought together for a few brief moments, during which 
they happen to be the involuntary witnesses of some terrible deed, 
a deed which circumstances demand shall remain a secret between 
them for ever. In all the wide world, only these two men, and they 
strangers to each other, know the secret. They separate; conti- 
nents and oceans, and many eventful years, divide them; but they 
cannot forget each other, nor the dread mystery which binds them 
together as with an iron chain. Neither time nor distance can 
weaken that mighty bond. In that, they are for ever one. 

It is not, then, for any vain or frivolous purpose that Masonry 
appeals to the principle of secrecy, but, rather, because it creates a 
family-feeling, insures unity, and throws the charm of mystery and 
poetry around the Order, making its labors easy and its obligations 
pleasant. 

In the beginning, God created the heaven and 
the earth. And the earth was without form, and 
void; and darkness was upon the face of the deep. 
And the Spirit of God moved upon the face of 
the waters. And God said, Let there he light, 
and there was light. 



Light is one of the requirements of a candidate at his initiation; 
and the material light which is afforded him is succeeded by an 
intellectual illumination, which serves to enlighten his path on tha 
journey from this vi orld to the next. 



G± GENERAL AHIMAN REZON. 



THE RITE OF ILLUMINATION. 

The Eite oe Illumination is a very ancient cerenioirj , and con- 
stituted an important feature in all the mysteries of the early ages. 
In the Egyptian, Cabirian, Sidonian, Eleusinian, Scandinavian, and 
Druidical Rituals, it held a prominent place, and in them all repre- 
sented the same ideas. It marked the termination of the mystic 
pilgrimage through gloom and night, and was emblematical of that 
moral and intellectual light which pours its divine radiance on the 
mind after it has conquered prejudice, and passion, and ignorance, 
with which it has so long been struggling. 

The prevailing notion of all those Rites was, that man, society, 
humanity could arrive at the Perfect only by the ministry of gloom 
and suffering; that the soul's exaltation and highest enlightenment 
could be approached only by the dark way of tears and' sacrifice. 
The Rite of Illumination indicates the triumphant conclusion of 
man's conflicts, sacrifices, and trials; announces that he has found 
that Light for which he has so persistently sought — that Truth 
which alone can give dignity to his life, freedom to his spirit, and 
repose to his soul, and which is the grand recompense for all his 
journeyings, labors, and combats. 

The particular act which now distinguishes this illumination is, 
comparatively, modern, but is, nevertheless, deeply significant and 
instructive. It refers to that point of time when ' ' God said, ' Let 
there be light,' and there was light.'' The loftiest imagination is 
utterly powerless to paint a picture of the unspeakable glory of the 
scene, when the sun, for the first time, poured down his light in a 
golden deluge on the earth, hitherto a chaotic mass, plunged in 
eternal night!-— when ocean, lake, and river, hill and valley, smiled 
and sparkled in the new-born splendor ! Yet this Rite does not 
commemorate that event simply as an historical, material fact, but 
rather because it symbolizes the release of the soul from darkness, 
and ignorance, and sin — from the chaos and confusion of a sensual 
and selfish life — and its establishment in the light and glory of vir- 
tue and knowledge. 

The emblems peculiar to this Rite are the Bible, Square, and 
Compasses, the Burning Triangle, or the three lighted Tapers illu- 
minating the altar. These all have exclusive reference to the lead- 
ing idea of the ceremony, viz : the release from moral, spiritual, and 
intellectual darkness. Hence the first three of these emblems are 
called the Great Lights of Masonry, and the latter the Lesser Lights 



ENTEKED APPRENTICE. 65 

" Through Night to Light! and though, to mortal eyes, 
Creation's face a pall of horror wear, 
Good cheer ! good cheer ! the gloom of viidnight flies, 
And then a sunrise follows, mild and fair." 

These lines of the great German beautifully and forcibly illustrate 
the sublime thought which underlies and shines through this Kite. 
We cannot, of course, enter into any particular descriptions of it, 
or give any special details thereof, but the above suggestions are all 
that the intelligent brother will need to assist him to a thorough com- 
prehension of the whole. 

"isasin oi memuemenoi." — " The initiated know what is meant" 




The three 



& % sj: :J: :j: # & & 



are the 



Holy Bible, Square, and Compasses. 

The Holy Bible is given us as the rule and 
guide of our faith and practice; the Square, to 
square our actions; and the Compasses, to cir- 
cumscribe our desires, and keep our passions in 
due bounds with all mankind, especially with 
the brethren. 

The Holy Writings, that great light in Masonry, will guide us 
to all truth; it will direct our paths to the temple of happiness, 
and point out to us the whole duty of man. 

The Square teaches us to regulate our actions by rule and line, 
and to harmonize our conduct by the principles of morality and 
virtue. 

The Compasses teach us to limit our desires in every station, 
that, rising to eminence by merit, we may live respected and die 
regretted. 



6Q GENERAL AHIMAN REZON. 

The three ***** * * * * * * are the 
Sun, Moon, and Master. 



The Master represents the sun at its rising, that he may open 
his Lodge, and employ and instruct the brethren in Masonry; to 
whom it is his duty to communicate light, forcibly impressing upon 
their minds the dignity and high importance of Freemasonry, and 
zealously admonishing them never to disgrace it. 

The Senior Warden represents the sun at its setting, and his 
duty is not only to assist the Master, but to look after certain 
properties of the Lodge, to see that harmony prevails, and that 
the brethren have their just dues before being dismissed from 
their labors. 

The Junior Warden represents the sun at meridian, which is the 
most beautiful part of the day, and his duty is to call the brethren 
from labor to refreshment, and see that the means thereof are not 
perverted by intemperance or excess, but so regulated that plea- 
sure and profit may be shared by all. 

That ancient and spotless ensign of Masonry, the Lamb- 
skin, or white apron,* is presented in behalf of the Lodge 
and the Fraternity in general. 

It is an emblem of innocence, and the badge 
of a Mason; more ancient than the Golden 
Fleecef or Roman Eagle ;f more honorable than 

* An Entered Apprentice's Apron should, be a pure white lambskin, from 
fourteen to sixteen inches wide, and from twelve to fourteen inches deep, with 
a fan about five inches deep; square at the bottom, with sharp angular corners, 
and without device or ornament of any kind. 

t The Order of the Golden Fleece has ever been ranked among the most 
illustrious and distinguished Orders of Knighthood in Europe. It was insti- 
tuted on the 10th of January, 1429, at Bruges, by Philip III. Duke of Burgundy, 
the most puissant prince of his age, on the occasion of his marriage with Isa- 
bella, daughter of King John I. of Portugal. 

t There is no such Order as the Knights of the Roman Eagle. The expres- 
sion (which is an unhappy one) probably refers to the fact that the Eagle was 
the standard of the ancient Roman empire. 



ENTERED APPRENTICE. 67 

the Star and Garter,* or any other Order that 
can be conferred upon the candidate at the time 
of his initiation, or at any future period, by 
king, prince, potentate, or any other person, 
except he be a Mason * * * * *. It is hoped 
you will wear it with pleasure to yourself and 
honor to the Fraternity. 

The investiture of the candidate with the apron, among the 
primitive Masons, formed an essential part of the ceremony of 
initiation, and was attended with rites equally significant and 
impressive. This badge received a characteristic distinction from 
its peculiar color and material. With the Essenian Masons, it was 
accomplished by a process bearing a similar tendency, and accom- 
panied by illustrations not less imposing and satisfactory to the 
newly-initiated neophyte. He was clothed in a long white robe, 
which reached to the ground, bordered with a fringe of blue ribbon, 
to incite personal holiness, and fastened tightly round the waist 
with a girdle, to separate the upper from the lower parts of the 
body. With feet bare and head uncovered, the candidate was 
considered a personification cf Modesty and Humility, walking in 
the fear of God. 

In the course of this section is exhibited a beautiful and 
impressive illustration of one of the grand principles of the 
institution, and concludes with a moral application. 

* * * * * ~ # -x 

Charity is the chief of every social virtue, and the distinguish- 
ing characteristic of Masons. This virtue includes a supreme 
degree of love to the great Creator and Governor of the Universe, 

* The Order of the Garter was instituted by King Edward HI. in 1344; anft 
though not the most ancient, is one of the most famous of the military orders 
of Europe. Selden says that it "exceeds — in majesty, honor, and fame — all 
chivalrous orders in the world. The Star and the Garter are the insignia 
bestcwel. upon and worn by a Knight. 



(7= 



68 GENERAL AH [MAN EEZON. 

and an unlimited affection to the beings of his creation, of all 
characters, and of every denomination. This last duty is forcibly 
inculcated by the example of the Deity himself, who liberally dis- 
penses his beneficence to unnumbered worlds. 

It is not particularly our province to enter into a disquisition of 
every branch of this amiable virtue; we shall only briefly state the 
happy effects of a benevolent disposition towards mankind, and 
show that charity, exerted on proper objects, is the greatest plea- 
sure man can possibly enjoy. 

The bounds of the greatest nation or the most extensive empire 
cannot circumscribe the generosity of a liberal mind. Men, in 
whatever situation they are placed, are still in a great measure the 
same. They are exposed to similar dangers and misfortunes: they 
nave not wisdom to foresee, or power to prevent the evils incident 
to human nature: they hang, as it were, in a perpetual suspense 
between hope and fear, sickness and health, plenty arid want. A 
mutual chain of dependence subsists throughout the animal crea- 
tion. The whole human species are, therefore, proper objects for 
the exercise of charity. 

Beings who partake of one common nature ought to be actuated 
by the same motives and interests. Hence, to soothe the unhappy, 
by S3 r mpathizing with their misfortunes, and to restore peace and 
tranquillity to agitated spirits, constitute the general and great 
ends of the Masonic institution. This humane, this generous dis- 
position, fires the breast with manly feelings, and enlivens that 
spirit of compassion which is the glory of the human frame, and 
which not only rivals, but outshines, every other pleasure the mind 
is capable of enjoying. 

All human passions, when directed by the superior principle of 
reason, promote some useful purpose; but compassion towards 
proper objects is the most beneficial of all the affections, and 
excites the most lasting degrees of happiness, as it extends to 
greater numbers, and tends to alleviate the iufirmities and evils 
which are incident to human existence. 

Possessed of this amiable, this god-like disposition, Masons are 
shocked at misery, under every form and appearance. When we 
behold an object pining under the miseries of a distressed body or 
mind, the healing accents which flow from the tongue mitigate 
the pain of the unhappy sufferer, and make even adversity, in its 
dismal state, look gay. When our pity is excited, we assuage grief, 



ENTERED APPRENTICE. 69 

and cheerfully relieve distress. If a brother be in -want, every 
heart is moved; when he is hungry, we feed him; when he is 
naked, we clothe him; when he is in trouble, we fly to his relief. 
Thus we confirm the propriety of the title we bear, and convince 
the world at large that bkother, among Masons, is something 
more than a name. 

The newly-initiated brother is then conducted to his 
propel* station, ******** ^ where he receives his 
first lesson in moral architecture, teaching him ever to walk 
uprightly before God and man. 

THE NORTH-EAST COENEE. 

In the important ceremony which refers to the north-east corner 
of the Lodge, the candidate becomes as one who is to all outward 
appearance a perfect and upright man and Mason, the representative 
of a spiritual corner-stone on which he is to erect his future moral 
and Masonic edifice. 

This symbolic reference of the corner-stone of a material edifice 
to a Mason when, at his first initiation, he commences the moral 
and intellectual task of erecting a spiritual temple in his heart, is 
beautifully sustained when we look at all the qualities that are 
required to constitute a "well-tried, true, and trusty" corner-stone. 
The squareness of its surface, emblematic of morality— its cubical 
form, emblematic of firmness and stability of character — and the 
peculiar finish and fineness of the material, emblematic of virtue 
and holiness — show that the ceremony of the north-east corner of 
the Lodge was undoubtedly intended to portray, in the consecrated 
language of symbolism, the necessity of integrity and stability of 
conduct, of truthfulness and uprightness of character, and of purity 
and holiness of life, which just at that time and in that place the 
candidate is most impressively charged to maintain. 

THE TWENTY-FOUR-INCH GUAGE 

Is an instrument used by operative masons to 
measure and lay out their work; but we, as 



70 GENERAL AHIMAN REZON. 

Free a id Accepted Masons, are taught to make 
use of it for the more noble and glorious purpose 
of dividing our time. It being divided into 
twenty-four equal parts, is emblematical of the 
twenty-four hours of the day. which we are 
taught to divide into three equal parts; whereby 
are found eight hours for the service of God and 
a distressed worthy brother; eight for our usual 
vocations; and eight for refreshment and sleep. 

The Twenty-four-inch Guage is to measure and ascertain the 
extent of an edifice. Hence we derive a lesson of instruction. It 
recalls to our mind the division of the day into twenty-four hours, 
and directs us to apportion them to prayer, labor, refreshment, 
and repose. It may be further considered as the scale which com- 
prehends the numerical apportionment of the different degrees, 
according to the several Lodges. 

THE COMMON GAVEL 

Is an instrument made use of by operative 
masons to break off the corners of rough stones, 
the better to fit them for the builder's use; but 
we, as Free and Accepted Masons, are taught to 
make use of it for the more noble and glorious 
purpose of divesting our hearts and consciences 
of all the vices and superfluities of life ; thereby 
fitting our minds, as living stones, for that spir- 
itual building — that house not made with hands 
—eternal in the heavens. 



ENTERED APPEENTICE. 71 

Thi) Common Gavel is an important instrument of labor, "without 
which no work of manual skill can be completed; from which we 
learn that skill without industry will be of no avail, and labor is 
the lot of man; for the heart may conceive, and the head devise in 
vain, if the hand be not prompt to execute the design. 

Masons are called moral builders. In their rituals they declare, 
emphatically, that a more noble and glorious purpose than squaring 
stones and hewing timbers is theirs— fitting immortal nature for 
that spiritual building not made with hands, eternal in the heavens. 
It is said that the construction-of the pyramids of Egypt employed 
the labor of one hundred thousand men for many years, but it was 
only to build monumental piles, beneath whose shadows kings 
might rest. These pyramids are only temples for the dead; Masons 
are building one for the living. The pyramids were only mauso- 
leums in which the bones of the mighty dead might repose in 
imperial magnificence; Masons are erecting a structure in which 
the God of Israel shall dwell for ever. The pyramid shall crumble 
away, till not one stone shall be left upon another; but who shall 
count the years of immortality, the life-time of the soul, which is 
fitted for its place in the heavens ? Who can define its outlines, or 
fathom its depths, or measure its journey ! It is a stream which 
grows broader and deeper as it flows onward. An angel's eye 
cannot measure its length, nor an angel's wing travel to its farthest 
boundary. When earth's proudest monumental piles have crumbled 
away, and that sand been scattered by the desert winds, and the 
glory and greatness of earth shall be forgotten, then will the im- 
mortal be pluming its wings for loftier flights. It is a fountain 
whose sources are in the Infinite, and whose placid waters flow on 
for ever — a spring-time that shall bloom, educating immortal mind 
for the present, the future, for all ages — is acknowledged to be one 
of the essential objects of Masonic labors. The builder builds for 
a century; Masons, for eternity. The painter paints for a genera- 
tion; they, for everlasting years. 



72 GENERAL AHIMAN REZON. 



SECTION II. 

In this section is fully explained the symbolic meaning of the 
ceremonies that take place in the first. Without this expla- 
nation, the mind of the novitiate would still be in darkness; 
all would be mysterious and incomprehensible. When these 
ceremonies are explained by an intelligent and competent 
teacher, the mind is favorably impressedwith the beautiful 
system; the mystery is unvailed, and the candidate discovers 
that his progress is replete with instruction, and that the as- 
sertion is confirmed, that every character, figure, and emblem, 
depicted in a Lodge, has a moral tendency, inculcates the 
practice of the noblest virtues, and furnishes sufficient proof 
of the definition, that " Freemasonry is a system of morality, 
vailed in allegory and illustrated by symbols." 

THE PKEPAHATIOK 
******* 

Various passages of Scripture are referred to in this section 
as explaining the traditions of Masonry. 

"Cut wood out of Lebanon, and bring it on floats by sea to 
Joppa; and carry it up to Jerusalem." 

"And the house was built of stone, made ready before it was 
brought thither; so that there was neither hammer, nor axe, nor 
any tool of iron heard in the house, while it was building." 

"For to confirm all things, a man plucked off his shoe, and gavG. 
it unto his neighbor: and this was testimony in Israel." 

"Ask, and it shall be given you; seek, and ye shall find; knock, 
and it shall be opened unto you." 

PKAYER 

Bending the knees, in adoration of Jehovah, is one of the most 
ancient customs among men. We are taught, as Masons, never 
to commence any great or important undertaking without first 
invoking the blessing and protection of Deity. 



ENTERED APPRENTICE. 73 

The right hand has in all ages been deemed 
an emblem of fidelity, and the ancients worship- 
ed Deity under the name of Fides, or Fidelity, 
which was sometimes represented by two right 
hands joined, and sometimes by two human 
figures, holding each other by the right hands. 

The joining of right hands was esteemed, among the Persians 
and Parthians, as conveying a most inviolable obligation of fidelity. 
Hence, when King Aetabanus desired to hold a conference with 
his revolted subject Astneus, who was in arms against him, he 
dispatched a messenger to him with the request, who said to Asi- 
neus, "The king hath sent me to give you his right hand and 
security," — that is, a promise of safety in coming and going. And 
when Asinetjs sent his brother Asileus to the proposed confe'rence, 
the king met him, and gave him his right hand; upon which Jose- 
phus remarks: "This is of the greatest force there with all these 
barbarians, and affords a firm security to those who hold inter- 
course with them, for none of them will deceive, when once they 
have given you their right hands ; nor will any one doubt of their 
fidelity, when that once is given, even though they were before 
suspected of injustice." 

Valerius Maximtjs tells us that the ancients had a moral deity, 
whom they called Fides. Her temple was first consecrated by 
Numa. Fides was a goddess of honesty or fidelity; and the writer 
adds, when they promised any thing of old, they gave the right 
hand to pledge it, as we do, and, therefore, she is represented as 
giving her hand and sometimes her two hands conjoined. Chak- 
taeius more fully describes this, by observing that the proper 
residence of faith or fidelity was thought by the ancients to be in 
the right hand; and, therefore, this deity was sometimes repre- 
sented by two right hands joined together; sometimes by two little 
images, shaking each other's right hand: so that the right hand 
was by them held sacred, and was symbolically made use of in a 
solemn manner to denote fidelitv. 
4 



74 GENERAL AHIMAN KEZON. 

§#<!#£ XT f K PH00tt* 

The Lamb has, in all ages, been deemed an 
emblem of innocence; the lambskin is, therefore, 
to remind him of that purity of life and conduct 
which is so essentially necessary to his gaining 
admission into the Celestial Lodge above, where 
the Supreme Architect of the Universe presides. 

The Apron, in ancient times, was a universally-received emblem 
of Truth. Among the Grecian mysteries, the candidate was invest- 
ed with a white robe and apron. In Persia, the investiture was 
exceedingly splendid, and succeeded to the commission of Light. 
It consisted of the girdle, on which the twelve signs of the Zodiac 
were depicted; the tiara, the white apron, and the purple tunic. 



SECTION III. 

This section fully explains the manner of constituting, and 
the proper authority for holding a Lodge. Here, also, we 
learn where Lodges were anciently held; their Form, Sup- 
port, Covering, Furniture, Ornaments, Lights, and Jewels; 
how situated, and to whom dedicated, as well in former times 
as at present. 

A Lodge is an assemblage of Masons, duly 
congregated, having the Holy Bible, Square, 
and Compasses, and a Charter or Warrant, au- 
thorizing; them to work. 



ENTEEED APPRENTICE. 75 

mutt &*u. 

Lodge meetings, at the present day, are usu- 
ally held in upper chambers — probably for the 
better security which such places afford. It may 
be, however, that the custom had its origin in a 
practice observed by the ancient Jews, of build- 
ing their temples, schools, and synagogues on 
high hills,* a practice which seems to have met 
the approbation of the Almighty, who said unto 
the Prophet Ezekiel, "Upon the top of the 
mountain, the whole limit thereof, round about 
shall be most holy." Before the erection of tem- 
ples, the celestial bodies were worshiped on hills, 
and the terrestrial ones in valleys.*}* At a later 
period, the Christians, wherever it was practica- 
ble, erected their churches on eminences. 

Hills or mountains were always considered the peculiar abode 
of the Deity; and hence the Masonic tradition, that our ancient 
brethren held their Lodges most frequently on the highest of hills. 
The veneration for hills or secret caverns induced the construction 
of temples for divine worship in such situations. The custom was 

* The Noachidae met on the summit of high hills, to practice their simple 
devotions, which were commemorative of their preservation amidst the de- 
struction of mankind by the Universal Deluge, and of the promise that the 
world should never again be subjected to a similar judgment. 

t In imitation of the primitive practice, but with a much more innocent 
purpose than the worship of idols, before Freemasons possessed the conve- 
nience of well-formed Lodges, our ancient brethren used to assemble on the 
highest of hills or in the lowest of valleys, because such situations afforded tha 
means of security from unlawful intrusion. 



76 GENERAL AHIMAN KEZON. 

initiated in the early ages of Christianity; for our ancient churches 
are usually erected on hills, and, beneath the fourf&ations of those 
which are cathedral or collegiate, crypts were commonly construct- 
ed for private devotion and other secret purposes. 

Its form is * * * *. Its dimensions, from 
east to west, embracing every clime between 
north and south. In fact, its universal chain of 
friendship encircles every portion of the human 
family, and beams wherever civilization extends. 

The form of a Lodge should always be an oblong square, in 
length, between the east and the west; in breadth, between the 
north and the south; in height, from earth to heaven; and in 
depth, from the surface to the center. This disposition serves to 
indicate the prevalence of Freemasonry over the whole face of the 
globe, guarded by its laws, and ornamented by its beautiful tenets. 
Every civilized region is illuminated by its presence. Its charity 
relieves the wretched; its brotherly love unites the Fraternity in a 
chain of indissoluble affection, and extends its example beyond 
the limits of the lodge-room, to embrace, in its ample scope, the 
whole human race, infolding them in its arms of universal love. 
The square form was esteemed by our ancient operative brethren 
as one of the Greater Lights, and a component part of the furniture 
of the Lodge. The double cube is an expressive emblem of the 
united powers of darkness and light in the creation. 



The Masonic Lodge, bounded only by the ex- 
treme points of the compass, the highest heavens, 
and the lowest depth of the central ahyss, is 
metaphorically supported by three great pillars, 



ENTEKED APPRENTICE. 77 

which are denominated Wisdom,* Strength,")* 
and Beauty : J because there should be wisdom 
to contrive, strength to support, and beauty to 
adorn all great and important undertakings. 
The universe is the temple of the Deity whom 
we serve : Wisdom, Strength, and Beauty are 
about His throne as pillars of His work; for His 
wisdom is infinite, His strength is omnipotent, 
and His beauty shines forth through all His cre- 
ation in symmetry and order. 

As the work of building the temple at Jerusalem was conducted 
by the wisdom of Solomon, the strength of Hieam, king of Tyre, 
and the beauty, or cunning workmanship of Hikam Abiff, so the 
labors of the Lodge are supported by the wisdom, strength, and 
beauty of the three presiding-officers, who occupy the prominent 
stations in the East, West, and South; thus locally forming a tri- 

* "Wisdom is represented by the Ionic column and the W. M. ; because the 
Ionic column wisely combines the strength without the massiveness of the 
Doric; with the grace, without the exuberance of ornament, of the Corinthian; 
and because it is the duty of the W. M. to superintend, instruct, and enlighten 
the Craft by his superior wisdom. Solomon, king of Israel, is also considered 
as the column of wisdom that supported the temple. 

t Strength is represented by the Doric column and the S. W. ; because the 
Doric is the strongest and most massive of the Orders, and because it is the 
duty of the S. W., by an attentive superintendence of the Craft, to aid the W. 
M. in the performance of his duties, and to strengthen and support his author- 
ity. Hikam, king of Tyre, is also considered as the representative of the column 
of strength which supported the temple. 

t Beauty is represented by the Corinthian column and the J. W, ; because 
the Corinthian is the most beautiful and highly finished of the Orders, and 
because the situation of the J. W. in the S. enables him the better to observe 
that bright luminary which, at its meridian height, is the beauty and glory 
of the day. — Thus, by the united energies of these three presiding-officers, the 
system is adorned and established firm as a rock in mid-ocean, braving the 
malignant shafts of envy and detraction; its summit gilded with the rays of the 
meridian sun, though stormy winds and waves beat furiously on its base. 



78 GENERAL AHIMAN EEZON. 

angle, which is a sacred emblem, and unitedly constituting one 
chief governor, by which the affairs of the Lodge are conducted, 
and without the presence of all three, or their legally-appointed 
representatives, no Lodge can be opened for the transaction of 
business, nor can any candidate be legally initiated therein. 

©to* (&QVtx%n$ vf t\xt 'gttft&t. 

Its covering is no less than the clouded canopy, 
or starry-decked heaven, where all good Masons 
hope at last to arrive, by the aid of that theo- 
logical ladder* which Jacob, in his vision, saw 
extending from earth to heaven; the three prin- 
cipal rounds of which are denominated Faith, 
Hope, and Charity; which admonishes us to 
have faith in God, hope in immortality, and 
charity to all mankind. The greatest of these is 
Charity: for our faith may be lost in sight; hope 
ends in fruition; but charity extends beyond the 
grave, through the boundless realms of eternity. 

* Standing firmly on the Bible, Square, and Compasses, is a ladder which 
connects the earth with the heavens, or covering of the Lodge, and is a simile 
of that which Jacob saw in a vision when journeying to Padanarum, in Meso- 
potamia. It is composed of staves or rounds innumerable, which point out as 
many moral virtues; but principally of three, which refer to Faith, Hope, and 
Charity: Faith in the Great Architect of the Universe; Hope in salvation; and 
to be in Charity with all mankind, but more particularly with the brethren. It 
reaches to the heavens, and rests on the volume of the sacred law; because, by 
the doctrine contained in that Holy Book, we are taught to believe in the wise 
dispensations of Divine Providence; which belief strengthens our faith, and 
enables us to ascend the first step. This faith naturally creates in us a hope 
of becoming partakers of the blessed promises therein recorded; which hope 
enables us to ascend the second step. But the third and last, being Charity, 
comprehends the whole; and the Mason who is possessed of that virtue, in its 
amplest sense, may justly be deemed to have attained the summit of the science. 



ENTERED APPRENTICE. 79 

Faith is the foundation of justice, the bond of amity, and tha 
chief support of society. TYe live by faith; we walk by faith; by 
faith we have a continual hope in the acknowledgment of a Supreme 
Being; by faith we are justified, accepted, and finally saved. Faith 
is the substance of things hoped for— the evidence of things not 
seen. If we— with suitable, true devotion — maintain our Masonic 
profession, our faith will become a beam of light, and bring us to 
those blessed mansions where we shall be eternally happy with God, 
the Grand Architect of the Universe. 

Hope is the anchor of the soul, both sure and steadfast, and 
enters into that within the vail; let a firm reliance in the Almighty's 
faithfulness animate our endeavors, and teach us to fix our hopes 
within the limits of His promises, so shall success attend us. If we 
believe a thing to be impossible, our despondency may render it so; 
but he who perseveres, will ultimately overcome all difficulties. 

Chaeity is the brightest gem that can adorn our Masonic profes- 
sion. Happy is the man who has sowed in his breast the seeds of 
benevolence, the produce thereof is love and peace : he envieth not 
his neighbor; he listeneth not to a tale, when reported by slander; 
revenge or malice has no place in his breast; he forgives the inju- 
ries of men, and endeavors to blot them from his recollection. The 
objects of true charity among Masons are, merit and virtue in dis- 
tress; persons who are incapable of extricating themselves from 
misfortunes in their journey through life; industrious men, who, 
from inevitable accidents and acts of Providence, have fallen into 
ruin; widows, who are left survivors of their husbands, by whose 
labors they subsisted; orphans in tender years, left naked to the 
world; and the aged, whose spirits are exhausted, whose arms are 
unbraced by time, and thereby rendered unable to procure for 
themselves that sustenance they could accomplish in their youthful 
days. This is Charity, the Keystone to our mystic fabric. 

Hail, balm-bestowing Charity ! 

First of the heaven-born: 
Sanctity and Sincerity 

Thy temple still adorn: 
Communing with Mortality, 

The humble hut thou dost not acorn. 
Thou art, in bright reality, 

Friend of the friendless and forlorn. 
With joy-induced alacrity, 

Supplying want, assuaging woe. 



80 GENERAL AHIMAN REZON. 

To every home of misery 

Thy sister-spirits smiling go; 
Dispelling all despondency, 

Their blessings they bestow — 
like angels in the ministry 

Of holiness below. 

©tu £nxtnitxxxt &i i%t ^ jcT e 

Consists of the Holy Bible, Square, and Com- 
passes. The Bible is dedicated to the service 
of God, because it is the inestimable gift of God 
to man, * * * *- the Square to the Master, 
because it is the proper Masonic emblem of his 
office; and the Compasses to the Craft, because, 
by a clue attention to their use, they are taught 
to circumscribe their desires, and keep their 
passions within due bounds. 

The Square is given to the whole Masonic body, because we are 
all obligated with it, and are consequently bound to act thereon. 
As it is by the assistance of the Square that all rude matter is 
brought into due form, so it is by the square conduct of the Master 
that all animosities are made to subside, should any unfortunately 
arise in the Lodge, and the business of Masonry is thereby better 
conducted. The ungovernable passions and uncultivated nature 
of man stand as much in need of the Square and Compasses to 
bring them into order, and to adorn us with the beauty of holiness, 
as those instruments of Masonry are necessary to bring rude matter 
into form, or to make a block of marble fit for the polished corners 
of the temple. 

The following appropriate illustrations of the three Great 
Lights of Masonry may be introduced with beautiful effect: 

As more immediate guides for a Freemason, the Lodge is fur- 
nished with unerring rules, whereby he shall form his conduct- 



ENTERED APPRENTICE. 81 

Tlie Book of the Law is laid before him, that he may not say, 
through ignorance he erred; whatever the Great Architect of the 
world hath dictated to mankind, as the mode in which he should 
be served, and the path in which to tread, is to obtain his approba- 
tion; whatever precepts he hath administered, and with whatever 
laws he hath inspired the sages of old, the same are faithfully com- 
prised in the Book of the Law of Masonry. That book reveals the 
duties which the Great Master of all exacts from us : open to every 
eye — comprehensible to every mind. Then who shall say among 
us, that he knoweth not the acceptable sendee ? 

The Rule, the Square, and the Compasses, are emblematical of 
the conduct we should pursue in society. To observe punctuality 
in all our engagements, faithfully and religiously to discharge those 
important obligations which we owe to God and our neighbor; to 
be upright in all our dealings ; to hold the scales of Justice in equal 
poise ; to square our actions by the unerring rule of God's sacred 
word; to keep within compass and bounds with all mankind, par- 
ticularly with a brother; to govern our expenses by our incomes; 
to curb our sensual appetites ; to keep within bounds those unruly 
passions which oftentimes interfere with the enjoyments of society, 
and degrade both the man and the Freemason; to recall to our 
minds that, in the great scale of existence, the whole family of 
mankind are upon a level with each other, and that the only ques- 
tion of preference among Feeemasons should be, who is most wise, 
who is most good? For the time will come, and none of us know 
how soon, when death, the great leveler of all human greatness, will 
rob us of our distinctions, and bring us to a level with the dust. 

Are the Mosaic Pavement, the Indented Tessel, 
and the Blazing Star. 

The Mosaic Pavement is a representation of 
the ground-floor of King Solomon's Temple; the 
Indented Tessel,* of that beautiful tesselated 



* The Indented Tessel is a border of stones, of various colors, plac< d around 
the pavement, cut or notched into inequalities resembling teeth. 

4* 



82 GENEEAL AHIMAH REZ0N* 

border or skirting which surrounded it. The 
Mosaic Pavement is emblematical of human 
life, checkered with good and evil; the Indented 
Tessel, or Tesselated Border, of the manifold 
blessings and comforts which constantly sur- 
round us, and which we hope to enjoy by a 
firm reliance on Divine Providence, which is 
hieroglyphically represented by the Blazing Star 
in the center. 

As the steps of man are tried in the various and uncertain inci- 
dents of life; as our days are checkered with a strange contrariety 
of events, and our passage through this existence, though some- 
times attended with prosperous circumstances, is often beset by a 
multitude of e^ils; hence is the Lodge furnished with Mosaic work, 
to remind us of the precariousness of our state on earth: to-day, 
our feet tread in prosperity; to-morrow, we totter on the uneven 
paths of weakness, temptation, and adversity. While this emblem 
is before us, we are instructed to boast of nothing; to have com- 
passion, and give aid to those who are in adversity; to walk up- 
rightly, and with humility; for such is this existence, that there is 
no station in which pride can be stably founded: all men, in birth 
and in the grave, are on a level. While we tread on this Mosaic 
work, let our ideas return to the original, which it copies ; and 
let every Freemason act as the dictates of reason prompt him to 
live in brotherly love. 

A Lodge has three symbolic lights : — one in 
the East, one in the West, and one in the South. 



The fixed lights of the Lodge were formerly represented bj 
three windows, supposed to be in every room There a Lodge is 



ENTERED APPRENTICE. 83 

held; referring to the cardinal points of the compass, accoiding to 
the antique rules of Masonry. " There was one in the East, another 
in the West, and another in the South, to light the men to, at, and 
from labor; but there was none in the North, because the sun darts 
no rays from thence. These constitute the symbolic situations of 
the three chief officers. Hence it is affirmed that "a Lodge is, or 
ought to be, a true representation of King Solomon's temple, which 
was situated north of the ecliptic; the sun and moon, therefore, 
darting their rays from the south, no light was to be expected from 
the north; we, therefore, masonically, term the north a place of 
darkness." The Master's place is in the East, to call the brethren 
to labor; the Junior "Warden is placed in the South, to cheer and 
encourage them at their work; and the Senior "Warden in the West, 
to dismiss them from their daily toil. 

This description of a Masonic Lodge will be found to embrace a 
perfect picture of the universe, both in its attributes and its extent. 
The sun governs the day, the moon the night, and the stars illu- 
mine the spangled canopy of heaven; while the earth is spread with 
a carpet of natural mosaic work, beautiful to the eye, and adminis- 
tering to the necessities of man. 

A Lodge has six jewels; three movable and 
three immovable. 

The immovable jewels are the Square, Level, 
and Plumb.* 

The Square inculcates morality; the Level, 
equality; and theTlumb, rectitude of conduct. 

The movable jewels are the Rough Ashlar, 
the Perfect Ashlar, and the Trestle-board.! 

* They are called immovable jewels, because they are always to be found in 
the East, West, and South parts of the Lodge, being worn by the Master, Senior 
Warden, and Junior Warden. 

t Such is the generally-acknowledged division of the jewels in the Lodges in 
this country; but in the English Lodges, the reverse is the case. There, the 
Rough and Perfect Ashlars and the Trestle-board are the immovable jewels. 
and the Square, Level, and Plumb are the movable, because they descend from 
one set of officers to their successors. 



84 GENERAL ARTMAN EEZON. 

The Rough Ashlar is a stone as taken from the 
quarry in its rude and natural state. The Per- 
fect Ashlar is a stone made ready by the hands 
of the workmen, to be adjusted by the working- 
tools of the Fellow Craft. The Trestle-board is 
for the Master-workman to draw his designs upon. 

By the Rough Ashlar we are reminded of our 
rude and imperfect state by nature; by the Per- 
fect Ashlar, of that state of perfection at which 
we hope to arrive by a virtuous education, our 
own endeavors, and the blessing of God; and by 
the Trestle-board we are also reminded that, as 
the operative workman erects his temporal 
building agreeably to the rules and designs laid 
down by the Master on his Trestle-board, so 
should we r both operative and speculative, en- 
deavor to erect our spiritual building in accord- 
ance with the designs laid down by the Supreme 
Architect of the Universe, in the Great Book of 
Nature and Revelation, which is our spiritual, 
moral, and Masonic Trestle-board. 

The Trestle-board is for the Master to draw his plans and designs 
upon, that the building may be constructed with order and regu- 
larity. It refers to the Sacred Volume, which is denominated the 
Trestle-board of the Grand Architect of the Universe, because in 
that Holy Book he has laid down such magnificent plans and holy 
designs, that, were we conversant therein and adherent thereto, i* 



ENTERED APPRENTICE. , 85 

would prepare us for that building not made with hands, eternal 
in the heavens. 

The Lodge is situated due East and West.* 



Dr. Oliver assigns the following reasons why the Tabernacle is 
considered as the type of a Freemason's Lodge : "It was an oblong 
square, and, with its courts and appendages, it represented the whole 
habitable globe. Such is also the extent of our Lodges. The former 
was supported by pillars, and the latter is also sustained by those of 
Wisdom, Strength, and Beauty. They were equally situated due 
east and west. The sacred roll of God^s revealed will and law was 
deposited in the Ark of the Covenant; the same Holy Record is 
placed in a conspicuous part of our Lodges. The altar of incense 
was a double cube, and so is our pedestal and stone of foundation. 
The covering of the Tabernacle was composed of three colors, as a 
representation of the celestial hemisphere; such, also, is the cover- 
ing of a Freemason's Lodge. The floor of the Tabernacle was so 
holy, that the priest's were forbidden to tread upon it without 
taking off their shoes; the floor of the Lodge is holy ground." 

Calcott says that Moses, "foreseeing the difficulties which he 
would have to encounter before he should arrive in the promised 
land, and having already experienced the instability of the Israel- 
ites, caused the Tabernacle to be erected east and icest, to excite in 
them a firm reliance on the omnipotence of that God who had then 
lately wrought so great a miracle in their favor, by causing a wind 

* Our Lodges are situated due East and West, because all places of Divine 
worship, as well as all well-formed and regularly-constituted Lodges, are, or 
ought to be, so situated; for which we assign three Masonic reasons: — 1. The 
sun, the glory of the Lord, rises in the East and sets in the West; 2. Learning 
originated in the East, and from thence extended its benign influence to the 
West; 3. The last and grand reason, refers to the situation of the Tabernacle in 
the wilderness. The nature of the Lodge — its form, dimensions, and supports 
— its ground, situation, and covering — its ornaments, furniture, and jewels — all 
unite their aid to form a perfect code of moral and theological philosophy; 
which, while it fascinates the understanding, improves the mind, until it 
becomes polished like the Perfect Ashlar, and can only be tried by the Square 
of God's Word and the unerring Compass of conscience. 



8Q GENERAL AHIMAN BEZON. 

to blow first east, and then west, whereby they safely escaped from 
the Egyptians upon dry land, even through the midst of a sea, 
which, nevertheless, overwhelmed and totally destroyed their pur- 
suers. And as they were liable to meet with many distresses in 
their sojournment in the wilderness, so, as oft as they should behold 
the situation of the Tabernacle, their faith might be strengthened, 
and, by a firm reliance on Almighty God, they might be enabled 
to proceed with resolution and cheerfulness. And as the Taberna- 
cle was at that time to be a constant exhortation to them, from that 
great instance of omnipotence, to confide in God under all their 
embarrassments, so the Temple, afterwards built by Solomon, in 
the same form and situation, was to be a lasting monument to their 
posterity of the mighty works the Lord had performed in conduct- 
ing their forefathers out of their captivity into the promised land. 
And this, also, may be deemed a very sufficient reason why places 
for Christian worship, after the pattern of the said Tabernacle and 
Temple, have ever been, and still are, generally erected in the same 
manner; for, as human creatures, we, as well as our forefathers, 
stand in need to be continually reminded of our weakness, and a 
necessary constant dependence on an Omnipotent and All-gracious 
| Being." 

Lodges were anciently dedicated to King 
Solomon, as he was our first Most Excellent 
Grand Master; but Masons professing Christian- 
ity, dedicate theirs to St. John the Baptist and 
St. John the Evangelist, who were two eminent 
patrons of Masonry; and since their time, there 
is represented in every regular and well-govern- 
ed Lodge a certain Point within a Circle — the 
point representing an individual brother; the 
circle, the boundary -line of his conduct to God 
and man, beyond which he is never to suffer his 



ENTERED APPRENTICE. 81 

passions, prejudices, or interests to betray Mm, 
on any occasion. This circle is embordered by 
two perpendicular parallel lines, representing 
those Saints, who were perfect parallels in Chris- 
tianity, as well as in Masonry; and upon the 
vertex rests the Holy Scriptures, which point out 
the whole duty of man. In going around this 
circle, we necessarily touch upon these two lines, 
as well as upon the Holy Scriptures; and w T hile 
a Mason keeps himself thus circumscribed, it is 
impossible that he should materially err. 

" But though past all diffused, without a ehore 
His essence; local is his Throne, as meet 
To gather the dispersed, as Standards call 
The listed from afar; to fix a point, 
A central point, collective of his sons, 
Since finite every nature but his own. 
****** 

If earth's whole orb by some dire distant eye 
Were seen at once, her towering Alps would sink, 
And level'd Atlas leave an even sphere. 
Thus earth, and all that earthly minds admire, 
Is swallow'd in Eternity's vast round." Young. 

"Whether we regard this symbol in the purity of its legitimate 
interpretation, or consider the unlimited corruption which it sus- 
tained in its progress through the mysteries of idolatry, the general 
principle will be found equally significant. It was originally the 
conservator of a genuine moral precept, founded on a fundamental 
religious truth; but innovation followed innovation, until this de- 
graded symbol became the dreadful depository of obscenity and lust. 

"The use of this emblem is coeval with the first created man. A 
primary idea which would suggest itself to the mind of Adam, when 
engaged in reflections on his own situation, the form of the uni- 
verse, and the nature of aU the objects presented to his view, would 



88 GENERAL A HIM AN REZON. 

be, that the creation was a circle and himself the center. This figure, 
implanted without an effort, would be ever present in all his con- 
templations, and would influence his judgment to a certain extent, 
while attempting to decide on the mysterious phenomena which 
were continually before him. To persons unacquainted with the 
intricate philosophy of Nature, as we may fairly presume Adam was, 
this is the plain idea conveyed to the senses by a superficial view 
of Nature's works. Ask an unlettered hind of the present day, and 
he will tell you that the earth is a circular plane; and perhaps he 
will have some indistinct notion that the expanse above his head is 
spherical, but he will assuredly look upon himself as the common 
center of all. This is consistent with the general appearance of 
things; for, if he look around, he finds the horizon, unless inter- 
cepted by the intervention of sensible objects, equally distant frora 
the point of vision in all its parts. And the experiment uniformly 
producing the same results, whether made by night or day, he 
relies on the evidence of his senses, and pronounces his own judg- 
ment correct and irrefutable. So the first created man. Himself 
the center of the system, he would regard Paradise as the limit of 
the habitable earth, and the expanse as the eternal residence of the 
omnipresent Deity. A little reflection, however, would soon bring 
him nearer to the truth. The garden of Eden was of a circular 
form, and the Tree of Life was placed in the center. Now, as the 
fruit of this tree was reputed to convey the privilege of immortality, 
the center would hence be esteemed the most honorable situation, 
and be ultimately assigned to the Deity, who alone enjoys the 
attributes of immortality and eternity; for Adam, in his progress 
to different parts of this happy abode, would soon conclude that, 
however he might be deceived by appearances, he himself could 
not be a permanent center, because he was constantly changing 
his position. 

"To this august Circle the two forbidden trees were the accompa- 
nying perpendicular parallel lines, pointing out God's equal justice 
and mercy. When Adam had violated the divine command, and 
eaten of the tree of knowledge, justice demanded that the threat- 
ened penalty should be paid. But here mercy interposed, and he 
was expelled from the abode of purity and peace, now violated by 
transgression, 'lest he should put forth his hand, and take also of 
the tree of life, and live for ever " in a state of wickedness and sin 
Hejice arose the Masonic emblem of a Point within a Circle." 



ENTERED APPRENTICE. 89 



"When mankind had transferred their adoration from the Cieatoi 
to his works, they advanced specious reasons to justify a devotion 
to spheres and circles. Every thing great and sublime, which was 
continually presented to their inspection, partook of this form. 
The sun, the unequivocal source of light and heat, was a primary 
object of attention, and became their chief deity. The earth, the 
planets, and fixed stars, proceeding in all their majestic regularity, 
excited admiration, and implanted devout feelings in their hearts. 
These were all spherical, as was also the arch of heaven, illuminated 
with their unfading luster. The next progressive observations of 
mankind would be extended to the unassisted efforts of Nature in 
the production of plants and trees; and these were found to exhibit, 
for the most part, the same uniform appearances. From the simple 
stalk of corn, to the bole of the gigantic lord of the forest, the 
cylinder and cone, and consequently the circle, were the most 
common forms assumed by the vegetable creation. Every fruit he 
plucked — every root he dug from the earth for food — was either 
globular, cylindrical, or conical, each partaking of the nature of a 
circle. If a tree were divided horizontally, the section uniformly 
exhibited the appearance of a Point within a succession of concen- 
tric circles. The same will be true of many varieties of vegetables; 
and similar results would be produced from an inspection of animal 
bodies. The trunk is a cylinder; and the intestines, so often crit- 
ically examined for the purposes of augury, presented to the curious 
inquirer little variation from the general principle. Hence statues 
bearing these forms were subsequently dedicated to the Olympic 
gods; a Cylinder, to the earth; and a Cone to the sun. 

"In this figure, Nature, in her most sportive mood, appeared 
exclusively to delight. If a bubble were excited on the water, it 
was spherical; and if any solid body were cast upon the surface, 
the ripple formed itself into innumerable concentric circles, rapidly 
succeeding each other, of which the body, or moving cause, was 
the common center. If water were cast into the air, they found 
that the drops invariably arranged themselves into a globular form. 
This uniformity was soon observed, and thought to be a preter- 
natural indication of divinity; for if Nature assumed one unvarying 
character in all her works, that character must be an unquestionable 
symbol of the God of Nature. Hence the Circle, with its center 
distinctly marked, became a most sacred emblem with every nation 
of idolaters; adapted perhaps from the fame symbol used by theit 



90 GENERAL AHIMAN EEZON. 

forefathers on the plain of Shinar; referring primarily to the im- 
measurable expanse occupied by infinite space; a proper type of 
eternity, but now justified by a reference to the works of Nature. 
This was the general belief, though the expression varied in differ- 
ent ages and among the inhabitants of different nations. 

"The tribes contiguous to Judea placed a Jod (1) in the centei 
of a circle, as a symbol of the Deity surrounded by Eternity, of 
which He was said to be the inscrutable author, the ornament, and 
the support. The Samothracians had a great veneration for the 
Circle, which they considered as consecrated by the universal pres- 
ence of the Deity; and hence rings were distributed to the initiated, 
as amulets possessed of the power of averting danger. The Chinese 
used a symbol which bore a great resemblance to that which is the 
subject of this annotation. The Circle was bounded north and 
south by two serpents, (equivalent to the two perpendicular parallel 
lines of the Masonic symbol, ) and was emblematical of the Universe, 
protected and supported equally by the Power and Wisdom of the 
Creator. The Hindoos believed that the Supreme Being was cor- 
rectly represented by a perfect sphere, without beginning and 
without end. The first settlers in Egypt transmitted to their pos- 
terity an exact copy of our Point within a Circle, expressed in 
emblematical language. The widely-extended universe was repre- 
sented as a circle of boundless light, in the center of which the 
Deity was said to dwell; or, in other words, the circle was symbol- 
ical of His eternity; and the perpendicular parallel lines by which 
it is bounded, were the two great luminaries of heaven, the sun and 
moon; the former denoting His virtue — the latter His wisdom. And 
this idea was generally expressed by a hawk's head in the center of 
a circle, or an endless serpent inclosing an eye. 

"But the most expressive symbol to this effect used by any people 
who had renounced the true religion, was the famous emblem of 
Pythagoras, who contrived not merely to express the 
only one God, residing in -the midst of eternity, but 
united with it an idea of the divine Triad, and blended 
emblems of regeneration, morality, and science. Foi! 
this purpose he added to the central Jod nine othei 
Jods, disposed about the center in the form of an equilateral trian* 
.gle, each side consisting of the number four. The disciples of 
Pythagoras denominated this symbol Trigonon-mysticum, because 
it was the conservator of many awful and important truths- 




ENTERED APPRENTICE. 



91 



"1. The Monad, or active principle. 
"2. The Duad, or passive principle. 
"3. The Triad, or world proceeding from their union. 
"4. The sacred Quarternary, involving the liberal Sciences, 
Physics, Morality, etc., etc. 

" Of this remarkable emblem, a full explanation may be equally 
interesting and instructive. 

''The symbol of all things, according to Pythagoeas, was one and 
two. One added to two make three; and once the square of two 
make foue, which is the perfect Tetractys ; and i— [— 2— |— 3— j— 4:^^10, 
the consummation of all things ; and therefore the amount of the 
points contained within the Pythagorean Circle is exactly Ten. 
Hence, because the first four digits added into each other made up 
the number ten, this philosopher called the number four iravra 
dpidfidv, all number, or the whole number ; and used it as the symbol 
of universality. * To ascertain, however, the entire meaning of this 
symbol, it will be necessary to take the numbers included within 
the Circle in their natural order, and hear what hidden mystery the 
philosophy of Pythagoeas attached to each. 

"The number One was the Point within the Circle, and denoted 
the central fire, or God ; because it is the beginning and ending — 
the first and the last. It signified, also, love, concord, piety, and 
friendship ; because it is so connected that it cannot be divided into 
parts. Two meant darkness, fortitude, harmony, and justice; ue- 
cause of its equal parts; and the moon, because she is forked. 
Theee referred to harmony, friendship, peace, concord, and tem- 
perance. All these, and many other virtues, depended on this 
number and proceeded from it. Foue referred to the Deity: for it 
was considered the number of numbers. It is the first solid figure; 
a point being 1, a line 2, a superficies 3, and a solid 4. It was also 
the Tetractys ; a Woed sacred among the Pythagoreans, and used 
as a most solemn oath; because they considered it the root and 
principle, the cause and maker, of all things." * * * * 

* The sum of all the principles of Pythagoeas is this: — "The Monad is 
the principle of all things. From the Monad came the indeterminate Duad, 
as matter subjected to the cause of Monad; from the Monad and the indeter- 
minate Duad, numbers; from numbers, points ; from points, lines ; from lines, 
superficies ; from superficies, solids ; from these solid bodies, whose elements 
are four— Fire, Water, Air, and Earth — of all which transmuted, and totally 
changed, the \Vobld consists." 



92 GENERAL AHIMAN EEZON. 

"The Point within the Circle afterwards became a universal 
emblem to denote the temple of the Deity, and was referred to the 
Vlanetary Circle, in the center of which was fixed the sun, as the 
universal god and father of nature ; for the whole circle of heaven 
was called God." ******* 

"Servtus tells us it was believed that the center of a temple was 
the peculiar residence of the Deity; the exterior decorations being 
merely ornamental. Hence the astronomical character used to 
denote or represent the sun, is a Point within a Circle; because 
that figuee is the symbol of perfection. The most perfect metal, 
gold, is also designated in chemistry by the same character. 

' ' With this reference the Point within a Circle was an emblem of 
great importance among the British Druids. Their temples were 
circular, many of them with a single stone erected in the center; 
their solemn processions were all arranged in the same form ; their 
weapons of war — the circular shield with a central boss, the spear 
with a hollow globe at its end, etc. — all partaking of this general 
principle ; and without a circle it was thought impossible to obtain 
the favor of the gods.'' 

The three great tenets of a Freemason's profession inculcate 
the practice of those truly commendable virtues, Brotherly 
Love. Relief, and Truth. 



BROTHERLY LOVE. 

By the exercise of Brotherly Love, we are 
taught to regard the whole human species as 
one family — the high, the low, the rich, the 
poor — who, as created by one Almighty Parent, 
and inhabitants of the same planet, are to aid, 
support, and protect each other. On this prin- 
ciple, Masonry unites men of every country t 
sect, and opinion, and conciliates true friendship 



ENTERED APPRENTICE. 93 

among those who might otherwise have remain- 
ed at a perpetual distance. 

Brotherly Love or Friendship is regarded by Freemasons as the 
strong cement of the Order; without this high moral virtue, the 
Fraternity would soon cease to exist. By Brotherly Love, we are 
to understand that generous principle of the soul which regards 
the human species as one family, created by an All-wise Being, and 
placed on this globe for the mutual assistance of each other. The 
jaan who is actuated by the pure principle of Brotherly Love, will 
not desert his friend when dangers threaten or misfortunes assail 
him. When he is calumniated, he will openly and boldly espouse 
his cause, and endeavor to remove the aspersion. When sickness 
or infirmity occasion him to be deserted by others, he will seize 
the opportunity, and redouble all the affectionate attentions which 
love suggests. No society can exist for any length of time, unless 
Brotherly Love prevail among its members. To "dwell together 
in unity," is the life and support of the great Masonic institution. 

RELIEF. 

To relieve the distressed, is a duty incumbent 
on all men, but particularly on Masons, who 
are linked together by an indissoluble chain of 
sincere affection. To soothe the unhappy; to 
sympathize with their misfortunes ; to compas- 
sionate their miseries, and to restore peace to 
their troubled minds, is the great aim we have 
in view. On this basis, we form our friendships 
and establish our connections. 

Belief flows from brotherly love, as free, pure, and refreshing as 
the mountain ah. It dries up the gushing fountains of grief, ban- 
ishes want from the abode of a distressed brother, and pours the oil 
of joy into the wounded hearts of the widow and the orphan. 



94- GENEEAL AHIMAN REZON. 

TRUTH 

Is a divine attribute, and the foundation of every 
virtue. To be good and true, is the first lesson 
we are taught in Masonry. On this theme we; 
contemplate, and by its dictates endeavor to 
regulate our conduct. Hence, while influenced 
by this principle, hypocrisy and deceit are un- 
known among us ; sincerity and plain dealing 
distinguish us ; and the heart and the tongue 
join in promoting each other's welfare, and 
rejoicing in each other's prosperity.* 

Truth is the foundation of all Masonic virtues; it is one of our 
grand principles; for to be good men and true, is a part of the first 
lesson we are taught; and at the commencement of our freedom we 
are exhorted to be fervent and zealous in the pursuit of truth and 
goodness. It is not sufficient that we walk in the light, unless we 
do so in the truth also. All hypocrisy and deceit must be banished 
from among us. Sincerity and plain dealing complete the harmony 
of a Lodge, and render us acceptable in the sight of Him unto whom 
all hearts are open, all desires known, and from whom no secrets 
are hid. There is a charm in truth, which draws and attracts the 
mind continually towards it. The more we discover, the more we 
desire; and the great reward is wisdom, virtue, and happiness. 
This is an edifice founded on a rock, which malice cannot shake or 
time destroy. 

The * * * * are explained, in connection with the ' 
four cardinal virtues, Fortitude, Prudpnce, Temperance, 
and Justice. 

* In the ancient mythology of Rome, Tkuth was called the mother of 
Vibtue, and was depicted with white and flowing garments. Her looks were 
cheerful and pleasant, though modest and serene. She was the protectress of 
honor and honesty, and the light and joy of human society. 



ENTEBED APPRENTICE. 95 

FORTITUDE 

Is that noble and steady purpose of the mind, 
whereby we are enabled to undergo any pain, 
peril, or danger, when prudentially deemed ex- 
pedient. This virtue is equally distant from 
rashness or cowardice; and should be deeply 
impressed upon the mind of every Mason, as a 
safeguard or security against any illegal attack 
that may be made, by force or otherwise, to ex- 
tort from him any of those valuable secrets with 
which he has been so solemnly intrusted, and 
which were emblematically represented upon his 
first admission into the Lodge, and * * * * 

In the absence of this virtue, no person can perform his duty, 
either to God, his neighbor, or himself, in an acceptable manner. 
He will be too much overwhelmed with the cares and troubles of 
the world to find leisure or resolution to protect himself from the 
enticing machinations with which he will be continually beset 
during his progress through life; and may be led unintentionally 
to rend asunder the sacred ties of brotherhood which unite men 
of all parties, religions, or politics, by forfeiting the confidence 
trustingly reposed in him, and thereby becoming the victim of his 
own weakness. 

PRUDENCE 

Teaches us to regulate our lives and actions 
agreeably to the dictates of reason, and is that 
habit by which we wisely judge and prudentially 
determine on all things relative to cur present 



96 GENERAL AHIMAN REZON. 

as well as to our future happiness. This virtue, 
should be the peculiar characteristic of every 
Mason, not only for the government of his con- 
duct while in the Lodge, but also when abroad 
in the world. It should be particularly attended 
to, in all strange and mixed companies, never to 
let fall the least sign, token, or word, whereby 
the secrets of Masonry might be unlawfully 
obtained, and * * * * * 

Prudence is among the most exalted objects that demand every 
Mason's special attention, for it is the rule which governs all other 
virtues. She directs us to the path which leads to every degree of 
propriety, inciting us to the performance of worthy actions, and, 
as a guiding-star, lighting our steps through the dreary and dark- 
some ways of this life. 

TEMPERANCE 

Is that due restraint upon our affections and 
passions, which renders the body tame and gov- 
ernable, and frees the mind from the allurements 
of vice. This virtue should be the constant 
practice of every Mason; as he is thereby taught 
to avoid excess, or contracting any licentious or 
vicious habits, the indulgence of which might 
lead him to disclose some of those valuable 
secrets which he has promised to conceal, and 
never reveal, and which would consequently 



ENTEKED APPRENTICE. 97 

subject him to the contempt and detestation of 
all good Masons. 

This virtue should be the constant practice of every Freemason, 
while its opposite should be carefully guarded against. At the 
shrine of Intemperance, how many victims are daily offered! — ■ 
Blooming youth and hoary age have alike bowed before it. They 
continue offering libations on the unhallowed altar, until their for- 
tunes are wasted, their credit lost, their constitutions impaired, 
their children beggared, and that life which might have been use- 
fully and honorably employed, becomes a burden to the possessor. 

JUSTICE 

Is that standard, or boundary of right, which 
enables us to render to every man his just due, 
without distinction. This virtue is not only 
consistent with divine and human laws, but is 
the very cement and support of civil society; 
and as justice, in a great measure, constitutes 
the really good man, so should it be the invari- 
able practice of every Mason never to deviate 
from the minutest principle thereof. * * * 

The exercise of this principle incites us to act toward others, in 
all the transactions of life, as we wish they would act toward us: 
and as, in a great measure, it constitutes real goodness, it is therefore 
represented as the perpetual study of an accomplished Freemason. 
Without the. influence of justice, universal confusion would ensue ; 
lawless force would overcome the principles of equity, and social 
intercourse would no longer exist. 

Here may be given some general instructions peculiar to 
Freemasons, relative to the manner in which Entered Ap- 
5 



98 GENERAL AHIMAN EEZON. 

prentices serve their * * * and how represented * * *; 
together with a few observations regarding the comparison 
between it and clay, etc., and concluding thus: 

Our Mother Earth alone, of all the elements, 
lias never proved unfriendly to man; the bodies 
of water deluge him with rain, oppress him with 
hail, and drown him with inundations. The air 
rushes in storms, prepares the tempest, and 
lights up the volcano; but the earth, ever kind 
and indulgent, is found subservient to his wishes. 
Though constantly harassed, more to furnish 
the luxuries than the necessaries of life, she 
never refuses her accustomed yield; spreading 
his path with flowers and his table with plenty; 
though she produces poison, still she supplies 
the antidote, and returns with interest every 
good committed to her care; and when at last 
he is called upon to pass through the "dark 
valley of the shadow of Death," she once more 
receives him, and piously covers his remains 
within her bosom: this admonishes us that from 
it we came, and to it we must shortly return. 

Such is the arrangement of the different sections in the 
first lecture, which, with the forms adopted at the Opening 
and Closing of a Lodge, comprehends the whole of the first 
degree of Masonry. This plan has the advantage of regular- 



ENTERED APPRENTICE. 99 

ity to recommend it, the support of precedent and authority, 
and the sanction and respect which flow from antiquity. 



CHAEGE TO THE CANDIDATE. 

Brother : As you are now introduced into the 
first principles of Masonry, I congratulate you 
on being accepted into this ancient and honor- 
able Order : — ancient, as having subsisted from 
time immemorial; and honorable, as tending, in 
every particular, so to render all men who will 
be conformable to its precepts. No institution 
was ever raised on a better principle or more 
solid foundation; nor were ever more excellent 
rules, and useful maxims laid down, than are 
inculcated in the several Masonic lectures. The 
greatest and best of men, in all ages, have been 
encouragers and promoters of the art; and have 
never deemed it derogatory to their dignity to 
level themselves with the Fraternity, extend 
their privileges, and patronize their assemblies 
There are three great duties which, as a Mason, 
you are charged to inculcate : — to God, your 
neighbor, and yourself. To God, in never men- 
tioning His name but with that reverential awe 
which is due from a creature to his Creator: to 



100 GENERAL AHIMAN REZON. 

imp J ore His aid in all your laudable undertak- 
ings, and to esteem Him as the chief good; to 
your neighbor, in acting upon the square, and 
doing unto him as you wish he should do unto 
you; and to yourself, in avoiding all irregularity 
and intemperance, which may impair your facul- 
ties, or debase the dignity of your profession. 
A zealous attachment to these duties will insure 
public and private esteem. 

In the state, you are to be a quiet and peace- 
ful citizen, true to your government, and just to 
your country; you are not to countenance dis- 
loyalty or rebellion, but patiently submit to 
legal authority, and conform with cheerfulness 
to the government of the country in which you 
live. In your outward demeanor, be particularly 
careful to avoid censure and reproach. 

Although your frequent appearance at our 
regular meetings is earnestly solicited, yet it is 
not meant that Masonry should interfere with 
your necessary vocations; for these are on no 
account to be neglected; neither are you to suffer 
your zeal for the institution to lead you into 
argument with those who, through ignorance, 
may ridicule it. 



ENTERED APPRENTICE. 10j 

At ycur leisure hours, that you may improve 
in Masonic knowledge, you are to converse with 
well-informed brethren, who will be always as 
ready to give, as you will be to receive, in- 
struction. 

Finally, keep sacred and inviolable the mys- 
teries of the Order; as these are to distinguish 
you from the rest of the community, and mark 
your consequence among Masons. If, in the 
circle of your acquaintance, you find a person 
desirous of being initiated into Masonry, be 
particularly careful not to recommend him, un- 
less you are convinced he will conform to our 
rules; that the honor, glory, and reputation of 
the institution may be firmly established, and 
the world at large convinced of its good effects. 



CHAEGE, 

AT THE INITIATION OF A SOLDIER. 

Brother : Our institution breathes a spirit of gen- 
eral philanthropy. Its benefits, in a social point of 
view, are extensive. In the most endearing ties, it 
unites all mankind. In every nation, wherever civil- 
ization extends — and not unfrequently among the 
wild savages of the forest — it opens an asylum to a 



10^ GENERAL AHIMAN EEZON. 

brother in distress, and grants hospitality to the ne- 
cessitous and unfortunate. The sublime principles 
of universal goodness and love to all mankind, which 
are essential to it, cannot be lost in national distinc- 
tions, prejudices, and animosities. The rage of con- 
test and the sanguinary conflict have, by its recognized 
principles, been abated, and the milder emotions of 
humanity substituted. It has often performed the 
part of the Angel of Goodness, in ministering to the 
wants of the sick, the wounded, and the unfortunate 
prisoner of war. It has even taught the pride of 
victory to give way to the dictates of an honorable 
connection. 

Pure patriotism will always animate you to every 
call of your country to repel an invading foreign foe, 
or in subduing the rebellious intentions of those with- 
in the limits of our own land who become faithless to 
the high duty of a citizen. But should you, while 
engaged in the service of your country, be made 
captive, you may find affectionate brethren where 
others would only find enemies. 

The institution also demands that you shall be a 
quiet and peaceable citizen, true to your government, 
and just to your country ; yielding obedience to the 
laws which afford you protection. 

In whatever country you travel, when you meet a 
Mason, you will find a brother and a friend, who will 
do all in his power to serve you ; and who will relieve 
you, should you be poor or in distress, to the utmost 
of his ability, and with a ready cheerfulness. 



SECOND DEGREE 



FELLOW-CKAFT. 



"The Second, or Fellow-Craft's Degree is rendered inteiesting 
by those scientific instructions and philosophical lectures which 
characterize latter parts of the mysteries ; though both of these 
Degrees were made to tend to the glory of that God who had given 
such wonderful faculties to them, and to the welfare of their fellow 
creatures." — Archdeacon Mant. 



©m^re 



SECTION L 




* * 




******* 




* * * * * * * 



r 



jji T ] i T i | r i T [ ,|T r | T i 'r i 'r''r i 'r i ']y 



w 




DEGREE OF FELLOW-CRAFT. 



If the object of the first degree be to symbolize the strug- 
gles of a candidate groping in darkness for intellectual light, 
that of the second degree represents the same candidate 
laboring amid all the difficulties that encumber the young 
beginner in the attainment of learning and science. The 
Entered Apprentice is to emerge from darkness to light — 
the Fellow-Craft is to come out of ignorance into knowledge. 
This degree, therefore, by fitting emblems, is intended to 
typify these struggles of the ardent mind for the attainment 
of truth — moral and intellectual truth — and, above all, that 
Divine truth, the comprehension of which surpasseth human 
understanding, and to which, standing in the Middle Cham- 
ber, after his laborious ascent of the Winding Stairs, he can 
only approximate by the reception of an imperfect and yet 
glorious reward, in the revelation of that " hieroglyphic light 
which none but Craftsmen ever saw." 



SECOND LECTURE. 

Masonry is a progressive science, and is divided into dif- 
ferent classes, or degrees, for the more regular advancement 
in the knowledge of its mysteries. According to the progress 
we make, we limit or extend our inquiries: and, in proportioo 



116 GENEKAL AHIMAN EEZON. 

to our capacity, we attain to a less or greater degree ol 
perfection. 

Freemasonry includes within its circle almost every branch 
of polite learning. Under the vail of its mysteries is com- 
prehended a regular system of science. Many of its illus- 
trations, to the confined genius, may appear unimportant; 
but the man of more enlarged faculties will perceive them to 
be, in the highest degree, useful and interesting. To please 
the accomplished scholar and ingenious artist, Freemasonry 
is wisely planned; and, in the investigation of its latent doc- 
trines, the philosopher and mathematician may experience 
equal delight and satisfaction. 

To exhaust the varied subjects of which it treats, would 
transcend the powers of the brightest genius; still, however, 
nearer approaches to perfection may be made; and the man 
of wisdom will not check the progress of his abilities, though 
the task he attempts may at first seem insurmountable. Per- 
severance and application remove each difficulty as it occurs; 
every step he advances, new pleasures open to his view, and 
instruction of the noblest kind attends his researches. In the 
diligent pursuit of knowledge, the intellectual faculties are 
employed in promoting the glory of God and the good of man. 

The first degree is well calculated to enforce the duties of 
morality, and imprint on the memory the noblest principles 
which can adorn the human mind. It is, therefore, the best 
introduction to the second degree, which not only extends 
the same plan, but comprehends a more diffusive system of 
knowledge. Here, practice and theory join in qualifying the 
industrious Mason to share the pleasures which an advance- 
ment in the art must necessarily afford. Listening with 
attention to the wise opinions of experienced Craftsmen, on 
important subjects, he gradually familiarizes his mind to 
useful instruction, and is soon enabled to investigate truths 
of the utmost concern in the general transactions of life. 



FELLOW-CRAFT. 117 

From this system proceeds a rational amusement; while 
the mental powers are fully employed, the judgment is prop- 
erly exercised; a spirit of emulation prevails; and all are 
induced to contend who shall most excel in promoting the 
valuable rules of the institution. 

SECTION I. 

The first section of the second degree accurately elucidates 
the mode of introduction into that particular class, and in- 
structs the diligent Craftsman how to proceed in the proper 
arrangement of the ceremonies used on the occasion. It 
qualifies him to judge of their importance, and convinces him 
of the necessity of strictly adhering to every established 
usage of the Order. Here he is intrusted with particular 
tests, to enable him to prove his title to the privileges of this 
degree, while satisfactory reasons are given for their origin. 
Many duties, which cement in the firmest union well-informed 
brethren, are illustrated in this section; and an opportunity 
is given to make such advances in Masonry as will always 
distinguish the abilities of those who have arrived at prefer- 
ment. 

The Square is an important emblem in this degree. The 
Fellow-Craft is instructed, on his entrance, that this symbol 
should be the rule and guide of his conduct with all mankind, 
but especially with a brother Mason. 

The following passage of Scripture is rehearsed in this degree: 

"Thus he shewed me: and behold the Lord 
stood upon a wall made by a plumb-line, with a 
plumb-line in his hand. And the Lord said unto 
me, Amos, what seest thou? and I said, A plumb- 



118 



GENERAL AHIMAN EEZON. 



line. Then said the Lord, Behold, I will set a 
plumb-line in the midst of my people Israel ; I 
will not again pass by them any more." — Amos 
vii. 7, 8. 

Or the following Ode may be sung: 

Aik — What Fairy-like Music. 




Come, Craftsmen, as-sembled, our pleasure to share, 






1-1 1: 



w-- 



■fe-g 



pvJB-a 







Who work by the Plumb, and remember the Square ; 



m 



^=? 



=j==i==t 



&—&—*£ 



t=± 







-h^-M , ^H-t 

While trav'ling, in love, on the Lev- el of time, 



&£ 



£=£=£=:£=£. 



tzzt 




3d:g=g=^g3 =<y -^^=^:l 



i j^,_jgufl 



*=M?tt& 




si- 



Sweet hope shall light on to a far bet-ter clime. 



s 



F=f 



Razzia -— J J : 



:*=£: 



^ 



FELLOW-CKAFT. 



119 



We'll seek, in our labors, the Spirit Divine, 
Our Temple to bless, and our hearts to refine; 
And thus to our altar a tribute we'll bring, 
While, joined in true friendship, our anthem we sing. 

See Order and Beauty rise gently to view, 
Each Brother a column, so perfect and true! 
When Order shall cease, and when temples decay, 
May each fairer columns immortal survey. 




The three J J J allude to the three * * *, 
which are the Attentive Ear, the Instructive Tongue, 
and the Faithful Breast. 

THE SYMBOLICAL JEWELS. 

The three virtues — symbolically designated "the three Precious 
Jewels of a Fellow-Craft " — are, if considered from the true point 
of view, of no mean importance, and are well worthy to be styled 
"Jewels." 

Silence, Secrecy, and Fidelity — rightly understood — are supreme 
virtues. In silence, the Divine Thought moves through the Eter- 
nities, creating and adorning; filling the material world with forms 
of beauty and glory, and communicating to the moral and spiritual 
the elements of ever-expanding perfection. 

In silence and secrecy, Nature also performs her mysterious 
labors, and creates that inspiring grandeur and blooming loveliness 
which ever attracts the attention and charms the vision of man. 



120 GENERAL AHIMAN REZON. 

The human mind, too, withdrawn into silence and secrecy, bj 
attention and meditation, elaborates those grand thoughts — clothed 
with creative energies — by which man, through Philosophy, Sci- 
ence, and Art, becomes the sovereign of the material world, and 
demonstrates his close relationship to the unseen and immortal 
Powers. 

Let, then, the Fellow-Craft wear these precious jewels proudly; 
for they are worthy of his love. Let the attentive ear gather up 
all those lessons of wisdom which Nature, History, and the World 
are perpetually proclaiming; and, retiring into the Divine Silence, 
let the adept study them with solemn earnestness. Let Fidelity — 
loyalty to Truth and Virtue — having its root in the deep recesses 
of the faithful heart, bind him eternally to the Good, the Beautiful, 
and the True, which will crown him with joy on earth, and make 
him illustrious when he shall be admitted to the "Inner Chamber" 
of the Temple on high. 

The Working-Tools of a Fellow-Craft are the 
Plumb, the Square, and the Level. 

The Plumb is an instrument made use of by 
Operative Masons, to try perpendiculars ; the 
Square, to square their work; and the Level, to 
prove horizontals : but we, as Free and Accepted 
Masons, are taught to make use of them for 
more noble and glorious purposes: — the Plumb 
admonishes us to walk uprightly in our several 
stations before God and man, squaring our ac- 
tions by the Square of Virtue, and ever remem- 
bering that we are traveling upon the Level of 
Time, to " that undiscovered country, from 
whose bourne no traveler returns." * * * 



FELLOW-CRAFT. 121 

The symbols of those instruments used by architects are unknown 
to common observers, who merely see in them the simple Square, 
the Level, and the Plumb; but Free and Accepted Masons recognize 
them as emblems of certain moral principles and religious duties, 
which, if followed out as they should be, would render all men 
valuable members of society. The Square, as an emblem of mo- 
rality, teaches us to square our lives and actions by the unerring 
laws of God's "Word, and to regulate our conduct according to the 
doctrine laid down by our divine Creator; to preserve a lively faith 
in his Holy Gospel, which, in the most impressive manner, teaches 
us to live in brotherly love with all mankind. The Level is an 
emblem of equality; and reminds us that, in the sight of God, all 
men are equal; that He causes the sun to shine on the poor man's 
cottage, as well as on the king's palace; with Him there is no 
distinction, unless we so far forget our duty as to neglect and dis- 
obey the divine commands. The Plumb, signifying uprightness, 
reminds us to observe justice and equity in all our dealings on 
earth; so that, through the great mercy of God, we may hope to 
obtain an entrance into the Grand Lodge above, held in that temple 
not made with hands, eternal in the heavens. 



SECTION II. 

» 

The second section of this degree has reference to the 
origin of the Institution, and views Masonry under two 
denominations — Operative and Speculative. These are 
separately considered, and the principles on which both are 
founded, particularly explained. Their affinity is pointed 
out by allegorical figures -and typical representations. The 
period stipulated for rewarding merit is fixed, and the inimit- 
able moral to which that circumstance alludes is explained; 
the creation of the world is described, and many other par- 
ticulars recited, all of which have been carefully preserved 
among Masons, and transmitted from one age to another by 
oral tradition. 

Circumstances of great importance to the Fraternity are 
here particularized, and many traditional tenets and customs 



122 GENERAL AHIMAN KEZON. 

confirmed by sacred and profane record. The celestial and 
terrestrial globes are considered with a minute accuracy ; and 
here the accomplished Craftsman may display his talents to 
advantage in the elucidation of the Orders of Architecture, 
the Senses of human nature, and the liberal Arts and Sci- 
ences, which are severally classed in a regular arrangement. 
In short, this section contains a store of valuable knowledge, 
founded on reason and sacred record, both entertaining and 
instructive. 

OPERATIVE MASONRY. 

We work in Speculative Masonry, but our 
ancient brethren wrought in both Operative and 
Speculative.* They worked at the building of 
King Solomon's temple, and many other sacred 
and Masonic edifices. 

By Operative Masonry, we allude to a proper 
application of the useful rules of architecture, 
whence a structure will derive figure, strength, 
and beauty, and whence will result a due pro- 
portion and a just correspondence in all its parts. 
It furnishes us with dwellings and convenient 
shelters from the vicissitudes and inclemencies 
of seasons; and while it displays the effects of 

* Freemasonry is to be considered as divided into two parts— the Operative 
and Speculative; and these are again subdivided— that is, Craft Masonry — into 
three distinct branches : the Manual, the Instrumental, and the Scientific. The 
Manual consists of such parts of business as are performed by hand-labor alone, 
or by the help of some simple instruments, the uses whereof are not to be 
learned by any problems or rules of art, but by labor and practice only; and 
this is more particularly applicable to the brethren of the first degree, called 
Entered Apprentices. 



FELLOW-CRAFT. 123 

human wisdom, as well in the choice as in the 
arrangement of the sundry materials of which 
an edifice is composed, it demonstrates that a 
fund of science and industry is implanted in 
man, for the best, most salutary, and beneficent 
purposes. 

SPECULATIVE MASONRY. 

By Speculative Masonry, we learn to subdue 
the passions, act upon the square, keep a tongue 
of good report, maintain secrecy, and practice 
charity. It is so far interwoven with religion, 
as to lay us under obligations to pay that rational 
homage to the Deity, which at once constitutes 
our duty and our happiness. It leads the con- 
templative to view, with reverence and admira- 
tion, the glorious works of creation, and inspires 
him with the most exalted ideas of the perfection 
of his Divine Creator. 

MASONRY, OPERATIVE AND SPECULATIVE. 

Por a considerable time previous to the building of Solomon's 
Temple, the Societies of Sidonian Architects and Builders had 
become celebrated throughout the ancient world. A company of 
these masons and architects, under the superintendence of Hiram, 
the Widow's Son, was sent by the King of Tyre to Solomon, to 
assist in the erection of that stately edifice. At this period com- 
mences the history of Masonry among the Jews. Thus introduced 
into Judea, it flourished greatly under the protection of Solomon 
and some of his successors; but it wis also, in the course of years, 



124 GENEKAL AHIMAN REZON. 

subject to bitter persecutions, gross misrepresentations, and fierce 
denunciations. The exclusive and stern Hebrews were slow to 
appreciate fully its catholic and benign spirit, and its great value 
as an industrial agent. 

Even at this period, we have reason to believe, the Sidonian Order 
was not entirely an operative society, but rather was a mixed body, 
consisting of both operative and speculative Masons. In the form- 
ation of its rituals, it had drawn largely on the Eites of the Orphic, 
Cabirian, and Isianic Mysteries. The speculative character finally 
triumphed over the operative, and the ancient Order of Hiram was 
transformed into the Order of the Essen, or Breast-plate, or the 
Essenian Brotherhood. 

At an early period the Sidonian Masons had planted their socie- 
ties in Borne, and in the reign of Numa Pompilius were highly 
favored by that monarch. These societies were there known under 
the name of Colleges of Builders and Artificers. After Christianity 
had subdued the pagan world, these "Colleges of Builders," or 
societies of Operative Masons, were engaged in erecting cathedrals, 
churches, and other public edifices, and continued, in unbroken 
succession, down to A. D. 1717. In 1459 they held a general con- 
vention of the Crafts at Batisbon, and decided to institute a Grand 
Lodge at Strasburg, and that the architect of that cathedral, for the 
time being, should be, ex officio, Grand Master. 

These Lodges also preserved the ancient rituals, which gave them 
a speculative or philosophical character; and thus we find that the 
history of the Order of Operative Masons in Europe reproduces 
that of Sidonian Masonry in ancient Judea. As that Order culmi- 
nated in the Essenian Brotherhood, so the Order of Operative was 
in 1717 transformed into that of Speculative Masonry. 

That Speculative Masonry is the offspring of the ancient corpora- 
tions of Builders and Masons, there cannot be a doubt. It possesses 
all the venerable forms of those old societies, their rituals, and 
their language of signs and symbols. The instruments of the 
builder's art — the Gavel, Twenty-four-inch Guage, Trowel, Level, 
Plumb, Square, Compasses, Spade, Setting-Maul, etc. — it retains, 
and applies them to moral uses. They have become the most sig- 
nificant and instructive of emblems. All Freemasons are familiar 
with their symbolical interpretations, and appreciate their beauty 
and the force of their teaching. The Free or Speculative Mason is 
also a builder, but not of material edifices. He is, or should be, 
the constructer of a Temple, more glorious than that of Solomon— 



FELLOW-CEAFT. ' 125 

a Temple of Virtue, of Honor, of Charity, Purity, and Knowledge; 
and these implements of the Operative Mason's art, in their em- 
blematic use, indicate the labors he is to execute, the dangers he is 
to encounter, and the preparations he is to make in the great work 
of uprearing that spiritual fabric wherein his soul may find peace 
for evermore. 



This section also refers to the origin of the Jewish Sab- 
bath, as well as to the manner in which it was kept by 
our ancient brethren. 

In six days God created the heaven and the 
earth, and rested upon the seventh day; the 
seventh, therefore, our ancient brethren conse- 
crated as a day of rest from their labors, thereby 
enjoying frequent opportunities to contemplate 
the glorious works of creation, and to adore 
their great Creator. 

The six days of creation are technically known among Freema- 
sons as the "Grand Architect's Six Periods." These important 
periods in the world's history may be more particularly illustrated 
as follows: 

Before the Almighty was pleased to command this vast world 
into existence, the elements and materials of creation lay blended 
together without distinction or form. Darkness was on the face 
of the great deep, and the spirit of God moved on the surface of 
the waters. The Almighty, as an example to man, that all things 
of moment should be done with due deliberation, was pleased to 
be six days in commanding it from chaos to perfection. The first 
instance of his supreme power was made manifest by commanding 
light; and being pleased with this new operation, he distinguished 
it by name, calling the light day, and the darkness he called night. 
4.nd, in order to keep this same framed matter within just limits, 



126 GENERAL AH1MAN REZON. 

the seooiid day was employed in laying the foundations for the 
heavens, which he called firmament, designed to keep the waters 
that were within the clouds, and those beneath them, asunder. On 
the third day, he commanded those waters within due limits, and 
dryland appeared, which he called earth; and the mighty congre- 
gated waters he called sea. The earth being yet irregular and 
barren, God spoke the word, and it was immediately covered with 
a beautiful carpet of grass, designed as pasture for the brute crea- 
tion. Trees, shrubs, and flowers of all sorts, succeeded in full 
growth, maturity, and perfection. On the fourth day, the two 
grand luminaries, the sun and moon, were created ; the sun to rule 
the day, and the moon to govern the night. And the sacred histo- 
rian informs us that they were ordained for signs, seasons, days, 
and years, The Almighty was also pleased to bespangle the ethe- 
real concave of heaven with a multitude of stars, that man, whom 
he intended to make, might contemplate thereon, and justly admire 
his majesty and glory. On the fifth day, he caused the waters to 
bring forth a variety of fish for our use; and, in order to imprint 
on the mind of man a reverential awe of his divine omnipotence, 
he created the other inhabitants of the mighty deep, which multi- 
plied exceedingly after their kind. On the same day, the Almighty 
caused the birds to fly in the air, that man might delight his eyes 
and ears — with some for their beautiful plumage, and others for 
their melodious notes. 

On the sixth day, he created the beasts of the field and the rep- 
tiles which crawl on the earth. And here we may plainly perceive 
the wisdom, power, and goodness of the Grand Geometrician of 
the Universe, made manifest throughout the whole of his proceed- 
ings. He produced what effects he pleased without the aid of their 
natural causes — such as giving light to the world before he created 
the sun and moon, and making the earth fruitful without the influ- 
ence of the heavenly bodies. He did not create the beasts of the 
field until he had provided sufficient herbage for their support; 
neither did he create man until he had furnished him with a dwell- 
ing, and every thing requisite for life and pleasure. Then, to dig- 
nify the work of his hands still more, he made man, who came into 
the world with greater pomp than any creature which preceded him. 
They came but with a single command. God spake the word, and 
it was done. But at the formation of man, we are told, there was 
a consultation, in which God said, Let us make man. He was im- 
mediately formed out of the dust of the earth. The breath of life 



FELLOW-CEAFT. 127 

was blown into his nostrils, and man became a living soul. In this 
one creature, there is a combination of every thing throughout the 
whole creation — such as the quality and substance of an animate 
being, the life of plants, the senses of beasts; but, above all, the 
understanding of angels; formed after the immediate image of God, 
thereby intimating to him that integrity and uprightness should 
ever influence him to adore his Creator, who has so liberally be- 
stowed on him the faculty of speech, and further endued him with 
that noble instinct called reason. The Almighty, as his last and 
best gift to man, created woman. Under his forming hand, the 
creature grew — man-like, but of different sex — so lovely fair, that 
what seemed fair in all the world, seemed now mean : all in her 
summed up — in her contained. On she came, led by her Heavenly 
Maker, though unseen, yet guided by his voice, adorned with all 
that heaven could bestow to make her amiable. 

" Grace was in all her steps, heaven in her eye, » 
In every gesture dignity and love." 

The Almighty, having finished the sixth day's work, rested on 
the seventh. He blessed, hallowed, and sanctified it. He thereby 
taught man to work industriously six days, but strictly commanded 
him to rest on the seventh, the better to contemplate on the beau- 
tiful works of creation — to adore him as their Creator — to go into 
his sanctuaries, and offer up praises for life and every blessing he 
so amply enjoys at his bountiful hands. 

For he cast two pillars of brass, of eighteen cubits high apiece ; 
and a line of twelve cubits did compass either of them about. — 
I. Kings vii. 15. 

Also he made before the house two pillars of thirty and five cubits 
high, and the chapiter that was on the top of each of them was five 
cubits. — II. Cheon. iii. 15. 

And he made two chapiters of molten brass, to set upon the tops 
of the pillars ; the height of the one chapiter was five cubits, and the 
height of the other chapiter was five cubits. — I. Kings vii. 16. 

The height of the one pillar was eighteen cubits, and the chapiter 
upon it was brass : and the height of the chapiter three cubits ; and 
the wreathen work, and pomegranates upon the chapiter round 



128 



GENERAL AHIMAN REZON. 



about all of brass r and like unto these had the second pillar with 
wreathen work. — II. Kings xxv. 17.* 

THE TWO BRAZEN PILLARS 

"Which ornamented the porch of King Solo-, 
mon's Temple, were fluted, with sixteen flutes 
each, a hand's breadth (about four inches) in 
depth. Their shafts were eighteen cubits high 
(I. Kings vii. 15 ; Jekemiah lii. 21), about thirty- 
feet seven inches ; the circumference of the shaft 
at the base was fourteen cubits, twenty-three feet 
eleven inches (LXX. version I. Kings vii. 15), 
giving a diameter of about seven feet seven inch- 
es. At the top, the circumference was twelve 
cubits, giving a diameter of six feet eight inches 
(Jekemiah lii. 21; I. Kings vii. 15). They were 
surmounted by chapiters; the chapiters were 
composed of seven wreaths of twisted brass, set 
perpendicularly on an abacus of seven sides, 
crowning the shaft of each pillar. These wreaths 
were three cubits high (II. Kings xxv. 17) ; upon 
four of these wreaths, in a trapezoidal orm was suspended a latticed 
Net- work of brass and copper, colored yellow and red; around the 
curved bottom of which was a brass fringe, ornamented with two 

* The discrepancy as to the height of the pillars, as given in the hook of 
Kings and in Chronicles, is to be reconciled by supposing that in the book of 
Kings the pillars are spoken of separately, and that in Chronicles their aggre- 
gate height is calculated ; and the reason that, in this latter book, their united 
height is placed at thirty-five cubits, instead of thirty-six, which would be the 
double of eighteen, is because they are there measured as they appear with the 
chapiters upon them. Now, half a cubit of each pillar was concealed in what 
Dr. Lightfoot calls "the hole of the chapiter;" — that is, half a cubit's depth 
of the lower edge of the chapiter covered the top of the pillar, making each 
pillar apparently only seventeen and a half cubits high, or the two, thirty-five 
cubits, as laid down in the book of Chronicles. — In a similar way we reconcile 
the difference as to the height of the chapiters. In I. Kings and n. Chroniclea 
the chapiters are said to be Jive cubits high, while in U. Kings their height is 
described as being only three cubits. But it wOl be noticed that it immediately 
follows in the same place, that " there was a wreathen work and pomegranates 
upon the chapiter round about." Now, this expression is conclusive that the 
height of the chapiters was estimated exclusive and independent of the wreathen 
work round about them, which was two cubits more, and this, added to the 
three cuoits of the chapiter proper, will make the five cubits spoken of in aU 
other parts of Scripture. -- Mackey's Manual of the Lodae. 




FELLOW-CRAFT. 129 

rows of brazen Pomegranates, fifty in a row (I. Kings vii. 18; IL 
Chron. iv. 12; Jekemiah lii. 23). The pomegranates being arranged 
ninety-six on a side (Jeremiah lii. 23), two of the pomegranates 
hung on each point of suspension; and eight to the cubit for twelve 
cubits (LXX. version Jeremiah lii. 22), which was the entire length 
of the cycloidal arc of the net-work from one point of suspension to 
the other. "Within the net- work was set a hollow Lily of silver, 
with six pointed leaves ; the height of the points of the lily above 
the abacus was four cubits (I. Kings vii. 19). This lily circum- 
scribed a Sphere of brass (II. Chron. iv. 12), whose diameter was 
exactly equal to the diameter of the top of the column (LXX. ver- 
sion I. Kings vii. 20), whose superior convex surface reached an 
elevation of five cubits above the abacus, making the whole height 
of the chapiter five cubits (I. Kings vii. 15; II. Chron. iii. 15; Je- 
remiah lii. 21). — Symbols of Freemasonry, esoterically considered, by W. S. 
Rockwell, P. G. M. of i 



THE SYMBOLS OF 

Are introduced, and their moral application explained. 
OF THE GLOBES. 

The Globes are two artificial spherical bodies, 
on the convex surface of which are represented 
the countries, seas, and various parts of the 
earth, the face of the heavens, the planetary 
revolutions, and other important particulars. 

THE USE OP THE GLOBES. 

Their principal use, besides serving as maps 

to distinguish the outward parts of the earth, 

and the situation of the fixed stars, is to illus- 

trate and explain the phenomena arising from 

the annual revolution and the diurnal rotation 
6* 



130 GENERAL AHIMAN BEZON. 

of the earth around its own axis. They are 
invaluable instruments for improving the mind, 
and giving it the most distinct idea of any prob- 
lem or proposition, as well as enabling it to 
solve the same. Contemplating these bodies, we 
are inspired with a due reverence for the Deity 
and his works, and are induced to encourage the 
studies of Astronomy, Geography, Navigation, 
and the Arts dependent on them, by which 
society has been so much benefited. 

The door for the middle chamber was in the right side of the 
house; and they went Tip with winding stairs into the middle cham- 
ber. — I. Kings vi. 8.* 



The Symbolical Stairway, which leads from the ground-floor to 
the Middle Chamber of our mystic house, consists of fifteen steps 
and three divisions. The divisions, we perceive, differ in the num- 
ber of their steps, each having an odd number — "three, five, and 
seven." While there is no positive evidence that these divisions 
have any particular reference to Ancient Craft Masonry, yet the 
lessons taught us, as we ascend, should impress upon the mind of 
every Freemason the importance of discipline, as well as a knowl- 
edge of natural, mathematical, and metaphysical science It also 
opens to him an extensive range of moral and speculative inquiry, 
which may prove a source of peculiar gratification. 

Reference is here made to the Masonic organization 
into three degrees — the Entered Apprentice, the Fellow- 
Craft, and the Master Mason; and to its system oi 
government by three officers — the Worshipful Master, 
the Senior "Warden, and the Junior Warden. 

*Vide Lecture ?n the Legend of the Winding Stairs, pp. 159-170. 



FELLOW-CRAFT. Vdl 

The Orders of Architecture are next considered and 
explained. 

OF ORDER IN ARCHITECTURE. 

By order in architecture is meant a system of 
all the members, proportions, and ornaments of 
columns and pilasters; or, it is a regular arrange- 
ment of the projecting parts of a building, which, 
united with those of a column, form a beautiful, 
perfect, and complete whole. 

OF ITS ANTIQUITY. 

From the first formation of society, order in 
architecture may be traced. When the rigor of 
seasons obliged men to contrive shelter from the 
inclemency of the weather, we learn that they 
first planted trees on end, and then laid others 
across, to support a covering. The bands which 
connected those trees at top and bottom are said 
to have given rise to the idea of the base and 
capital of pillars ; and from this simple hint 
originally proceeded the more improved art of 
architecture. 



The first habitations of men were such as Nature afforded, with 
but little labor on the part of the occupant, and sufficient only to 
satisfy his simple wants. Each tribe or people constructed, from 
the materials that presented themselves, such habitations as were 
best suited to this purpose, and at the same time most convenient 



132 GENERAL AHIMAN KEZON. 

We thus find, in countries remote from other nations, and where 
foreign influences did not exist, an architecture at once singular, 
and as indigenous as the vegetation itself. The hypogea of the 
borders of the Indus, the Nile, and the Ganges — the temporary 
tents of the nomadic tribes of eastern Asia — the oaks of the Gre- 
cian forests, fashioned by the ingenuity of man into the humble 
cabin (the prototype of the principal Grecian order) — are indubi- 
tably the primitive styles of the Egyptian, the Grecian, and the 
Oriental structures. Anterior to the discovery of printing, the 
monument was the tablet upon which the various races chronicled 
for posterity the annals of their history. In the simple, unhewn 
altar, we recognize the genius of religion: we trace in it the germ 
of the development of human intelligence ; it bespeaks faith, inge- 
nuity, ambition. The ancient Babel, and the altars of Scripture — 
the monuments of Gilgal and Gilead of the Hebrews — the Celtic 
Dolmens, the Cromlechs, the Peulvens or Menheirs, the Lichavens, 
(the Trelithous of the Greeks, ) the Nurhags, the Talayots, and the 
Tumuli, (the Latin Mercuriales, ) — are all symbols of pristine faith. 
With the pagan devotee, the art was made to conform to the moral 
attributes of the character of the deity in whose honor the monu- 
ment was erected. With the Greeks, various styles of structure 
were thus instigated, from the early polygonal formations of the 
Phoenicians, at Astrea and Tyranthus, to the perfections of design, 
the imposing Doric, the graceful Ionic, and the magnificent Corin- 
thian orders. Each nation, at every age, possessed its symbolic 
monuments, revealing its conception of the attributes of the Infi- 
nite, with the exception of the Persians, who, as we learn from the 
Zend Avesta, worshiped in the open air, and who, according to 
Herodotus, possessed no temples, but revered the whole circuit of 
the heavens; and the Assyrians, whose Magi interpreted the silent 
stars, and worshiped the sun. Among such monuments, we must 
reckon, as the chief, the Temple of Solomon, that sublime con- 
ception of the spirit of immateriality, true type, in its massive 
splendor, of a higher and purer belief; at Elora, the temple of 
Indra, sacred to Swargas, the god of ether, which, according to the 
Puranas, was designed by Wisvakama, the stapaihi, or architect of 
the heavens- In China, the ancient Tings, Taas, and Mikosi, were 
temples of the gods, and the mias, in Japan and Siam, were sacred 
structures. The Pyramids were symbolic emblems of the metemp- 
sychosian creed of Egypt. The Djebel Pharouni, the pyramids of 
Rhamses, the temples of Isis and Osiris, and the Memnon, bespeak 



FELLO W-CKAFT. 135 

(in their colossal size) a vast and boundless faith. Athens pos- 
sessed her Parthenon, over whose magnificence presided Minerva 
Archegetea, and Eome her Pantheon, "shrine of all saints and 
altar of all gods. " Ancient Cordova had her mosque, on which the 
Moors spent the riches of their oriental taste. Modern Eome pos- 
sesses her basilica of St. Peters, on whose sublime structure, amid 
the visible decadence of classic art, Michael Angelo lavished his 
genius. — Of the early achievements and of the progressive steps of 
the science of architecture, there remain but fragments, though 
sufficient, with the assistance of history, to teach us their antiqui- 
ty. The epochs of advancement can be traced progressively from 
the early elements of structure to the more perfected styles; and 
throughout the whole globe remains of edifices will be found which 
proclaim an early possession of certain degrees of architectural 
knowledge.— The most ancient nation known to us who made any 
considerable progress in the arts of design is the Babylonian. Their 
most celebrated monuments were the Temple of Belus, the Kasr, 
and the hanging gardens which Nebuchadnezzar built for his Lydian 
bride, the wonderful canal of the Nahar Malca, and the Lake of 
Palacopos. An idea cf the colossal size of the structures they once 
composed can be formed from the dimensions of their ruins. The 
material employed in cementing the burned or sun-dried bricks — 
upon which hieroglyphics are to be traced — was the mortar pro- 
duced by Nature from the fountains of naphtha and bitumen at the 
river Is, near Babylon. No entire architectural monument has 
come down to us from the Assyrians, whose capital was embellished 
with the superb Kalla, Ninoah, and the Khorzabad; nor from the 
Phoenicians, whose cities — Tyre, Sidon, Arados, and Sarepfca — were 
adorned with equal magnificence; nor from the Israelites, whose 
temples were wonderful structures ; nor from the Syrians, the Phil- 
istines, and many other nations. Our want of thorough knowledge 
concerning the architecture of these Oriental nations is attributable 
partly to the innumerable devastations which have taken place on 
this great battle-field of the world; but to the perishability of the 
materials that were employed — such as gypsum, alabaster, wood, 
terra cotta, and brick, with which their ruins abound — we must 
likewise attribute, in part, this ignorance. 

The massive temples of the Hindoos at Elora, Salsitte, and the 
Island of Elephanta, seem in their awful grandeur like the habita- 
tions of giants, on whose land some divine malediction has fallen. 
The Hindoos, in these co'ossal structures with their endless sculp* 



134: GENERAL AHIMAN REZON. 

tared panels, their huge figures, and their astounding and intricate 
excavations, evince a perseverance and industry equaled only by 
the Egyptians. Their pagodas, towering in the air, are likewise 
wonderful architectural achievements, quite as admirable as iheir 
hypogea. The Indian structures are remarkable for their severe 
and grotesque appearance. Their temples — whether of Bkahma, 
the creator of all; Vishnu, the preserver of all; or of Seeb or Sheva, 
the destroyer of all — exhibit a striking embodiment of the attributes 
of the deities in whose honor they were erected. 

A remarkable resemblance to the Hindoo constructions has been 
found in the religious monuments or teocallis of Mexico and Yuca- 
tan. But the architectural types of these antique structures sink 
into insignificance when compared with those of Egypt. The obe- 
lisks, pyramids, temples, palaces, tombs, and other structures with 
which that country abounds, are on a colossal scale, and such as 
can have been executed only by a people far advanced in architect- 
ural art, and profoundly versed in the science of mechanics. These 
works, like the Hindoo structures, were remarkable for their gigan- 
tic proportions and massiveness. Intricate and highly painted 
relievo sculptures or hieroglyphics covered the entire extent of their 
walls. The prevailing monotony of the hieroglyphic designs which 
form the chief feature of Egyptian architectural decoration, was 
superinduced by the circumscribed and limiting laws of their reli- 
gion. In Egyptian architecture we trace the elements of the early 
Indian school, blended with more harmonious combinations, as 
likewise the introduction of architectural orders. Beside skilled 
organization of parts, and a just appreciation of pleasing effect, 
their works in their colossal features evince a thorough knowledge 
of the geometrical branch of the science of construction. The 
architectural genius of Egypt lavished its power on mausoleums, 
and on gorgeous temples to the deities, which, in their sublimity, 
inspire awe. They were constructed of granite, breccia, sandstone, 
and brick, which different materials are adjusted with much pre- 
cision. The huge blocks employed in their various monuments 
exhibit a perfect acquaintance with the laws of mechanics. We 
cannot but wonder at their monolithic obelisks, especially when we 
reflect upon the immense distances they had to be transported. 
The pyramidal shape pervades most of their works, the walls of 
their temples inclining inward. The jambs to their entrance-gates 
also were generally inclined. The Egyptians never used columns 
peripterally, even under the dominion of the Greeks and Romans* 



FELLOW-CRAFT. 1^5 

when the column was used externally, the space intervening was 
walled up to a certain height. To these circumstances, together 
with the fact that their monuments were terraced, can b,e ascribed 
their massive and solid appearance. With them, columns were 
employed to form porticos in their interior courts, and also to sup- 
port the ceilings. The shafts, of different forms, being conical, or 
cylindrical, or bulging out at the base, sometimes presented a 
smooth surface; they were rarely fluted, being generally covered 
with hieroglyphics. Occasionally, they were monoliths, but were 
generally constructed in layers, and covered with hieroglyphics; a 
circular plinth formed the base. The capitals resemble the lotus, 
at times, spreading out at the top ; again, the flower appears bound 
together, assuming the bulbous shape; above is a square tablet 
forming the abacus. Others, of a later date, present projecting 
convex lobes ; while other capitals are composed of a rectangular 
block, w T ith a head carved on either side, surmounted by a die, also 
carved. Caryatic figures were also employed by the Egyptians, and 
■were generally placed against walls or pillars, thus appearing to 
support the entablature, composed of a simple architrave and a 
coved cornice, with a large torus intervening, which descends the 
angles of the walls. The Pelasgians appear to have been the first 
people settled in Greece, numerous remains of whose structures are 
still extant. Subsequently, from the knowledge possessed by the 
indigenous tribes, together with that acquired from the Egyptians 
and the Asiatic nations, the Greeks extracted and developed a style 
peculiarly their own ; and architectural art passed from the gigantic 
to the elegant and classic forms. During the reign of Pericles it 
flourished with meridian splendor, and some of the most superb 
edifices the world has ever seen were erected during this period. 
The Grecian monument belonged to the nation, and upon the public 
works of the country the government lavished fabulous sums. 
Heeeen informs us that the Greeks placed the necessary appropri- 
ation of funds for the public works at the head of the government 
expenditures. The thoughts of the whole Grecian nation, it would 
seem, were turned toward the adornment of the country. They 
forbade by law any architectural display on private residences, and 
in fact, until after Greece became subject to Macedonia, architects 
were permitted to work only for the governments. 

The beauty and grace w r hich pervade all their works, whether 
monumental, mechanical, or industrial, lead us to suppose that, 
although imperfect as regards comfort, they must yet have exhibited 



136 GENERAL AHIMAN REZON. 

a certain degree of elegance. A just idea of the moldings and 
ornaments, unequaled for their purity and grace, can be obtained 
only from personal observation. It is also impossible, from any 
verbal description, to be able fully to appreciate the beauty and 
harmony of their different styles. It may not be amiss, however, 
here to lay down some general principles: — These styles may be 
classed in systems or orders — the Doric, Ionic, and Corinthian. 
They also employed, though rarely, caryatides. Innumerable con- 
jectures exist concerning the origin of these different orders. In 
all probability we are indebted to the Dorians for the invention of 
the Doric; although Champollton sees in an Egyptian order, which 
he styles the proto-Doric, the type of the Grecian order of that 
name. The oldest example extant is at Corinth. — To the Ionians, 
likewise, is attributed the honor of having first employed the Ionic 
order, no example of which is to be found in Greece, prior to the 
Macedonian conquest. As for the origin of the Corinthian, without 
wishing to discredit the interesting narrative of Vitruvius, wherein 
he accords to Callimachus the invention of the Corinthian capital, 
it might be well to state, that foliated capitals, of much greater 
antiquity than any discovered in Greece, are to be found in Egypt 
and in Asia Minor. The most perfect Grecian example of this order 
is employed in the choragic monument of Lysickates ; and there 
can be little doubt that the Greeks also derived the idea of their 
caryatic order from the Egyptians, who frequently employed human 
figures instead of columns in their structures.— The Doric holds 
the foremost rank among the Grecian orders, not only on account 
of its being the most ancient, the most generally employed, and, 
consequently, the most perfected, but more especially on account 
of its containing, as it were, the principle of all their architecture, 
as well as an exact imitation of all the parts employed in their 
primitive constructions, which were undoubtedly of wood. This 
style, typical of majesty and imposing grandeur, was almost univer- 
sally employed by the Greeks in the construction of their temples; 
and certainly monumental art does not furnish us with the equal of 
a Greek peripteral temple. 

To the Etruscans the invention of the arch, constructed on its 
true principles, has been generally attributed, as likewise the com- 
position of an order styled Tuscan, a species of simple Doric, no 
entire example of which, however, has been handed down to us by 
the ancients. 

The history of Roman architecture, under its kings and at the 



FELLOW-CRAFT. 1 3 7 

beginning of the republic, is somewhat obscure, as but few of the 
monuments of that period remain. The Roman kings fortified the 
city, and erected various palaces, temples, and tombs. It became 
adorned with colossal works of art, whose stupendous features — 
forming such a contrast with the comparative insignificance of its 
power and condition — would seem to indicate that the future of 
imperial Eome had been foreshadowed to its people. The early 
Romans employed Etruscans in their works. "When Greece at 
length fell under the yoke of the Roman empire, Rome became 
enriched with the spoils of Athens. The Greek artists sought pro- 
tection and patronage among their conquerors, and adorned the 
imperial capital with structures which called forth unbounded 
praise. The Grecian style was blended with the Etruscan during 
the more early period of the Roman school. But as the arch, 
which was the characteristic feature of Roman architecture, re- 
vealed its treasures, the Grecian elements were employed but as a 
system of ornamentation. During the middle ages, the spirit of 
classic art seems to have waned with the glory of the Roman em- 
pire. The science of building became perverted, and the fame 
which the Romans had attained in architecture became a memory 
only. At this period it is supposed that the construction of houses 
in stories became general. The habitations of the mass of the 
people were poor, and irregularly planted about the town-hall in 
cities, or clustered about those massive structures (feudal castles) 
erected as fortresses, into which the arrogant possessor might 
retire, and whence he might sally at pleasure to harass the country. 
Many of the castle fortresses were on a plan of great magnitude, 
consisting of two or more large towers and divers inner buildings, 
including chapels During the gloom and the disastrous influences 
of the bloody wars of the middle ages, we find the venerable insti- 
tution of Freemasonry nourishing, under the ashes of its ancient 
mysteries, the social fire of architectural art. W T hile the whole of 
Europe was convulsed with the international and social strife and 
invasions of barbarians, which resulted in its complete reorganiza- 
tion, the study of the arts, sciences, and literature, took refuge in 
the monasteries. In Italy, during the tenth century, we find the 
corporation of Magistri Comacini exercising great influence, and 
giving to Grecian artists shelter from the political troubles of the 
East, and from the persecutions of the Iconoclasts. These artists 
promulgated among the Lombards the Byzantine elements of struc- 
ture, whose influence as we hn re seen, was more or less dilFused 



138 GENEEAL AHIMAN REZON. 

throughout the architectural schools of Europe. Under Erwin 
von Steinbach, of Germany, during the thirteenth century, the 
Hiitten, or Lodges, were organized, one object of which was the 
study of architecture, over which they exercised a powerful influ- 
ence. In Strasbourg existed the Lodge of the Haupt-Hiitte. Under 
Godoyne, or Josse Dottzinger, of Worms, (who in 1444 succeeded 
the architect J. Hitlt, ) the various sects of the German Freemasons 
were incorporated into one body, and, in virtue of an act passed at 
Eatisbon, the same year, the architect of the cathedral of Stras- 
bourg was elected the sole Grand Master of the Fraternity. These 
magistri lapidum were likewise sole directors or supervisors of all 
the religious structures. Protected by the Church, sole depository 
of the arcana of the early Masters, architecture passed from the old 
Gothic through various phases of the pointed or ogean styles. The 
influence, the enterprise, and daring achievements of its promoters 
seemed to strike the contemporary ages as well as posterity with a 
religious awe; and the intellectual power and energy of the people 
appear to have been concentrated and expended upon architecture. 
The revival of the spirit of emulation, engendered by the impetus 
thus given to art, would seem to have possessed a regenerating 
power, and to have resuscitated Europe from the condition of moral 
syncope into which it had fallen. The spirit of an age is embodied 
in its architecture. 



The five orders are thus classed: — the Tuscan, Doric, 
Ionic, Corinthian, and Composite. 

THE TUSCAN 

Is the most simple and solid of the five orders. 
It was invented in Tuscany, whence it derives 
its name. Its column is seven diameters high; 
and its capital, base, and entablature have but 
few moldings. The simplicity of the construc- 
tion of this column renders it eligible where 
ornament would be superfluous. 



r 



FELLOW-CBAFT. 139 

THE DORIC, 

Which is plain- and natural, is the most ancient, 
and was invented by the Greeks. Its column is 
eight diameters high, and has seldom any orna- 
ments on base or capital, except moldings — ■ 
though the frieze is distinguished by triglyphs 
and metopes, and triglyphs compose the orna- 
ments of the frieze. The solid composition of 
this order gives it a preference, in structures 
where strength and a noble simplicity are chiefly 
required. The Doric is the best proportioned of 
all the orders. The several parts of which it is 
composed are founded on the natural position 
of solid bodies. In its first invention, it was 
more simple than in its present state. In after- 
times, when it began to be adorned, it gained 
the name of Doric: for when it was constructed 
in its primitive and simple form, the name of 
Tuscan was conferred on it. Hence the Tuscan 
precedes the Doric in rank, on account of its 
resemblance to that pillar in its original state. 

THE IONIC 

Bears a kind of mean proportion between the 
more solid and delicate orders. Its column is 



14H GENERAL AHIMAN REZON. 

nine diameters high; its capital is adorned with 
volutes, and its cornice has dentils. There is 
both delicacy and ingenuity displayed in this 
pillar, the invention of which is attributed to the 
Ionians, as the famous "Temple of Diana" at 
Ephesus, was of this order. It is said to have 
been formed after the model of an agreeable 
young woman, of an elegant shape, dressed in 
her hair; as a contrast to the Doric order, which 
was formed after that of a strong, robust man. 

THE CORINTHIAN, 

The richest of the five orders, is deemed a master- 
piece of art. Its column is ten diameters high, 
and its capital is adorned with two rows of 
leaves, and eight volutes, which sustain the 
abacus. The frieze is ornamented with curious 
devices; the cornice with dentils and modillions. 
This order is used in stately and superb struc- 
tures. It was invented at Corinth by Callima- 
chus, who is said to have taken the hint of the 
capital of this pillar from the following remark- 
able circumstance: — Accidentally passing by the 
tomb of a young lady, he perceived a basket of 
toys, covered with a tile, placed over an acan- 
thus-root, having been left there hy her nurse. 



FELLOW-CRAFT. 141 

As the branches grew up, they encompassed the 
basket until, arriving at the tile, they met with 
an obstruction, and bent downwards. Callim- 
achus, struck with the object, set abont imitat- 
ing the figure; the vase of the capital he made 
to represent the basket; the abacus, the tile; and 
the volutes, the bending leaves. 

THE COMPOSITE 

Is compounded of the other orders, and was 
contrived by the Romans. Its capital has the 
two rows of leaves of the Corinthian, and the 
volutes of the Ionic. Its column has quarter- 
rounds, as the Tuscan and Doric orders; is ten 
diameters high, and its cornice has dentils, or 
simple modillions. This pillar is generally found 
in buildings where strength, elegance and beauty 
are displayed. 

THE INVENTION OF ORDER IN ARCHITECTURE. 

The ancient and original orders of architecture, 
revered by Masons, are no more than three: the 
Doric, Ionic, and Corinthian, which were invented 
by the Greeks. To these, the Romans have 
added two — the Tuscan, which they made plainer 
than the Doric, and the Composite, which was 



142 GENEBAL AHIMAN KEZON. 

more ornamental, if not more beautiful, than the 
Corinthian. The first three orders alone, how- 
ever, show invention and particular character, 
and essentially differ from each other; the two 
others have nothing but what is borrowed, and 
differ only accidentally: the Tuscan is the Doric 
in its earliest state; and the Composite is the 
Corinthian enriched with the Ionic. To the 
Greeks, therefore, and not* to the Romans, we 
arc indebted for what is great, judicious, and 
distinct in architecture. 

Of these five orders, the Ionic, Doric, and 
Corinthian, as the most ancient, are most es- 
teemed by Masons. 

*.'".-# * * * * * 

©ft* Jiv* gtu$t$ at Itttwaw pain*** 

An analysis of the human faculties is next given in this 
section, in which the five external senses particularly 
claim attention. 

The senses we are to consider as the gifts of 
Nature, and though not the acquisition of our 
reasoning faculty, yet, in the use of them, are 
still subject to reason. Reason, properly em- 
ployed, confirms the regulations of Nature, which 
are always true and wholesome: she distinguishes 



FELLOW-CKAFT. 143 

the good from the bad; rejects the last with 
modesty — adheres to the first with reverence. 
The objects of human knowledge are innumer- 
able ; the channels by which this, knowledge is 
conveyed are few. Among these, the perception 
of external things by the senses, and the in- 
formation we receive from human testimony, are 
not the least considerable: the analogy between 
them is obvious. In the testimony of Nature* 
given by the senses, as well as in human testi- 
mony, given by information, things are signified 
by signs. In one as well as the other, the mind, 
either by original principles or by custom, passes 
from the sign to the conception and belief of the 
thing signified. The signs in the natural lan- 
guage, as well as the signs in our original per- 
ceptions, have the same signification in all cli- 
mates and nations, and the skill of interpreting 
them is not acquired, but innate. 

Having made these observations, we shall pro- 
ceed to give a brief description of the five senses: 

HEAEING 

Is that sense by which we distinguish sounds, 
and are capable of enjoying all the agreeable 
charms of music. By it we are enabled to enjoy 



141 GENERAL AHIMAN REZON. 

the pleasures of society, and reciprocally to com* 
municate to each other our thoughts and inten- 
tions — our purposes and desires; and thus our 
reason is rendered capable of exerting its utmost 
power and energy. The wise and beneficent 
Author of Nature intended, by the formation of 
this sense, that we should be social creatures, 
and receive the greatest and most important part 
of our knowledge from social intercourse with 
each other. For these purposes we are endowed 
with hearing, that, by a proper exertion of our 
rational powers, our happiness may be complete. 

SEEING 

Is that sense by which we distinguish objects, 
and in an instai t of time, without change of 
place or situation, view armies in battle array, 
figures of the most stately structures, and all the 
agreeable vaviety displayed in the landscape of 
Nature. By this sense, we find our way on the 
pathless ocean, traverse the globe of earth, de- 
termine its figure and dimensions, and delineate 
any region or quarter of it. By it we measure 
the planetary orbs, and make new discoveries in 
the sphere of the fixed stars. Nay, more, by it 
we perceive the tempers ard dispositions, the 



FELLOW-CRAFT. 145 

passions and affections of our fellow-creatures, 
when they wish most to conceal them; so that, 
though the tongue may be taught to lie and 
dissemble, the countenance will display the 
hypocrisy to the discerning eye. In fine, the 
rays of light which administer to this sense, 
are the most astonishing parts of the animated 
creation, and render the eye a peculiar object 
of admiration. 

Of all the faculties, sight is the noblest. The 
structure of the eye, and its appurtenances, 
evince the admirable contrivance of Nature for 
performing all its various external and internal 
motions; while the variety displayed in the eyes 
of different animals, suited to their several ways 
of life, clearly demonstrate this organ to be the 
master-piece of Nature's works. 

FEELING 

Is that sense by which we distinguish the differ- 
ent qualities of bodies:— such as heat and cold, 
hardness and softness, roughness and smoothness, 
figure, solidity, motion, and extension. 

These three senses, Hearing, Seeing sm& Feeling, 
are deemed peculiarly essential among Masons. 



146 GENERAL AHIMAN REZON. 

SMELLING 

Is that sense by which we distinguish odors, the 
various kinds of which convey different impres- 
sions to the mind. Animal and vegetable bodies, 
and indeed most other bodies, while exposed to 
the air, continually send forth effluvia of vast 
subtility, as well in a state of life and growth, 
as in the state of fermentation and putrefaction. 
These effluvia, being drawn into the nostrils 
along with the air, are the means by which all 
bodies are distinguished. Hence it is evident, 
that there is a manifest appearance of design in 
the great Creator's having planted the organ of 
smell in the inside of that canal through which 
the air continually passes in respiration. 

TASTING 

Enables us to make a proper distinction in the 
choice of our food. The organ of this sense 
guards the entrance of the alimentary canal, ns 
that of smelling guards the entrance of the canal 
for respiration. From the situation of both these 
organs, it is plain that they were intended by 
Nature to distinguish wholesome food from that 
which is nauseous. Every thing that enters into 



FELLOW-CSAFT. 147 

the stomach must undergo the scrutiny of tast- 
ing; and by it we are capable of discerning th^ 
changes which the same body undergoes in th 
different compositions of art, cookery, chemis- 
try, pharmacy, etc. 

Smelling and tasting are inseparably connect 
ed; and it is by the unnatural kind of life men 
commonly lead in society, that these senses are 
rendered less fit to perform their natural offices. 

The proper use of these five senses enables 
us to form just and accurate notions of the 
operations of Nature; and when we reflect on 
the objects with which our senses are gratified, 
we become conscious of them, and are enabled 
to attend to them till they become familiar ob- 
jects of thought. 

On the mind all our knowledge must depend. 
What, therefore, can be a more proper subject 
for the investigation of Masons? 

To sum up the whole of this transcendent 
measure of God's bounty to man, we shall add, 
that Memory, Imagination, Taste, Reasoning, 
Moral Perception, and all the active powers of 
the soul, present a vast and boundless field for 
philosophical disquisition, which far exceeds 



148 GENERAL AHIMAN REZON. 

human inquiry, and are peculiar mysteries, 
known only to Nature and to Nature's God, to 
whom all are indebted for creation, preserva- 
tion, and every blessing we enjoy. 

Which are Grammar, Ehetoric, Logic, Arithmetic, Geometry, Mu- 
sic, and Astronomy, are here illustrated. Grammar is the science 
which teaches us to express our ideas in appropriate words, which 
we may afterward beautify and adorn by means of Ehetoric; while 
Logic instructs us how to think and reason with propriety, and to 
make language subordinate to thought. Arithmetic, which is the 
science of computing by numbers, is absolutely essential, not only 
to a thorough knowledge of all mathematical science, but also to 
a proper pursuit of our daily avocations. Geometry, or the appli- 
cation of Arithmetic to sensible quantities, is of all sciences the 
most important, since by it we are enabled to measure and survey 
the globe that we inhabit. Its principles extend to other spheres; 
and, occupied in the contemplation and measurement of the sun, 
moon, and heavenly bodies, constitute the science of Astronomy; 
and, lastly, when our minds are filled, and our thoughts enlarged, 
by the contemplation of all the wonders which these sciences open 
to our view, Music comes forward, to soften our hearts and cultivate 
our affections by its soothing influences. 

GRAMMAR 

Is the key by which alone the door can be opened 
to the understanding of speech. It is Grammar 
which reveals the admirable art of language, and 
unfolds its various constituent parts— its names, 
definitions, and respective offices; it unravels, as 
it were, the thread of which the web of speech 
is composed. These reflections seldom occur to 



FELLOW-CKAFT. 14:9 

any one before their acquaintance with the art; 
yet it is. most certain that, without a knowledge 
of Grammar, it is very difficult to speak with 
propriety, precision, and purity. 

RHETORIC. 

It is by Rhetoric that the art of speaking elo- 
quently is acquired. To be an eloquent speaker, 
in the proper sense of the word, is far from being 
either a common or an easy attainment: it is the 
art of being persuasive and commanding; the art, 
not only of pleasing the fancy, but of speaking 
both to the understanding and to the heart. 

LOGIC 

Is that science which directs us how to form 
clear and distinct ideas of things, and thereby 
prevents us from being misled by their simili- 
tude or resemblance. Of all the human sciences, 
that concerning man is certainly most worthy 
of the human mind, and the proper manner of 
conducting its several powers in the attainment 
of truth and knowledge. This science ought to 
be cultivated as the foundation or ground-work 
of our inquiries; particularly in the pursuit of 
those sublime principles which claim our atten- 
tion as Masons. 



.50 GENERAL AlUMAN EEZON. 

ARITHMETIC 

Is the art 01 numbering, or that part of the 
mathematics which considers the properties of 
numbers in general. We have but a very imper- 
fect idea of things without quantity, and as 
imperfect of quantity itself, without the help of 
Arithmetic. All the works of the Almighty are 
made in number, weight, and measure; therefore, 
to understand them rightly, we ought to under- 
stand arithmetical calculations; and the greater 
advancement we make in the mathematical 
sciences, the more capable we shall be of con- 
sidering such things as are the ordinary objects 
of our conceptions, and be thereby led to a more 
comprehensive knowledge of our great Creator 
and the works of the creation. 

GEOMETRY 

Treats of the powers and properties of magnitudes 
in general, where length, breadth, and thickness 
are considered — from a point to a line, from a line 
to a superjices, and from a superfices to a solid. 

A point is the beginning of all geometrical 
matter. 

A line is a continuation of the same. 



FELLOW-CRAFT. 151 

A superfices is length and breadth, without a 
given thickness. 

A solid is length and breadth, witli a given 
thickness, which forms a cube, and comprehends 
the whole. 

THE ADVANTAGES OF GEOMETRY. 

By this science, the architect is enabled to 
construct his plans and execute his designs; the 
general, to arrange his soldiers; the engineer, to 
mark out grounds for encampments; the geogra- 
pher, to give us the dimensions of the world, and 
all things therein contained; to delineate the 
extent of seas, and specify the divisions of em- 
pires, kingdoms, and provinces. By it, also, the 
astronomer is enabled to make his observations, 
and to fix the duration of times and seasons, years 
and cycles. In fine, Geometry is the foundation 
of architecture, and the root of the mathematics. 

The contemplation of this science, in a moral and comprehensive 
view, fills the mind with rapture. To the true geometrician, the 
regions of matter with which he is surrounded afford ample scope 
for his admiration, while they open a sublime field for his inquiry 
and disquisition. 

Every particle of matter on which he treads, every blade of grass 
which covers the field, every flower which blows, and every insect 
which wings its way in this expanded space, proves the existence 
of a First Cause, and yields pleasure to the intelligent mind. 

The symmetry, beauty, and order displayed in the various parts 



152 GENERAL AHIMAN REZON. 

of the animate and inanimate creation, is a pleasing and delightful 
theme, and naturally leads to the source whence the whole is de- 
rived. When we bring within the focus of the eye the variegated 
carpet of the terrestrial theater, and survey the progress of the 
vegetative system, our admiration is justly, excited. Every plant 
which grows, every flowering shrub which breathes its sweets, 
affords instruction and delight. When we extend our views to the 
animal creation, and contemplate the varied clothing of every spe- 
cies, we are equally struck with astonishment. And when we trace 
the lines of geometry drawn by the Divine pencil in the beautiful 
plumage of the feathered tribe, how exalted is our conception of 
the heavenly work ! The admirable structure of plants and animals, 
and the infinite number of fibers and vessels which run through the 
whole, with the apt disposition of one part to another, is a per- 
petual subject of study to the geometrician, who, while he adverts 
to the changes which all undergo in their progress to maturity, is 
lost in rapture and veneration of the Great Cause which governs 
the system. 

When he descends into the bowels of the earth, and explores the 
kingdom of ores, minerals, and fossils, he finds the same instances 
of Divine Wisdom and Goodness displayed in their formation and 
structure: every gem and pebble proclaims the handiwork of an 
Almighty Creator. 

When he surveys the watery elements, and directs his attention 
to the wonders of the deep, with all the inhabitants of the mighty 
ocean, he perceives emblems of the same supreme intelligence. 
The scales of the largest fish, as well , as the penciled shell of the 
minutest bivalve, equally yield a theme for his contemplation, on 
which he fondly dwells, while the symmetry of their formation, and 
the delicacy of their tints, evince the wisdom of the Divine Artist. 

When he exalts his view to the more noble and elevated parts of 
Nature, and surveys the celestial orbs, how much greater is his 
astonishment ! If, on the principles of geometry and true philoso- 
phy, he contemplate the sun, the moon, the stars, and the whole 
concave of heaven, his pride will be humbled, while he is lost in 
awful admiration of the Maker. The immense magnitude of those 
bodies, the regularity and velocity of their motions, and the incon- 
ceivable extent of space through which they move, are equally 
wonderful and incomprehensible, so as to baffle his most daring 
conceptions, while he labors in considering the immensity of the 
theme' 1 



FELLOW-CEAFT. 153 

MUSIC 

Is that elevated science which affects the passions 
by sound. There are few who have not felt its 
charms, and acknowledged its expression to be 
intelligible to the heart. It is a language of 
delightful sensations, far more eloquent than 
words; it breathes to the ear the clearest intima- 
tions; it touches and gently agitates the agree- 
able and sublime passions; it wraps us in melan- 
choly, and elevates us in joy; it dissolves and 
inflames; it melts us in tenderness, and excites 
us to war. This science is truly congenial to the 
nature of man; for by its powerful charms the 
most discordant passions may be harmonized, 
and brought into perfect unison; but it never 
sounds with such seraphic harmony as when 
employed in singing hymns of gratitude to the 
Creator of the universe. 

ASTRONOMY 

Is that sublime science which inspires the con- 
templative mind to soar aloft, and read the wis- 
dom, strength, and beauty of the great Creator 
in the heavens. How nobly eloquent of the 
Deity is the celestial hemisphere ! — spangled 
with the most magnificent heralds of his infinite 

7* 



154: GENERAL AHIMAN REZON. 

glory! They speak to the whole universe; for 
there is no speech so barbarous, but their lan- 
guage is understood; nor nation so distant, but 
their voices are heard among them. 

The heavens proclaim the glory of God; 

The firmament declareth the works of his hands. 

Assisted by Astronomy, we ascertain the laws 
which govern the heavenly bodies, and by which 
their motions are directed; investigate the power 
by which they circulate in their orbs, discover 
their size, determine their distance, explain their 
various phenomena, and correct the fallacy of 
the senses by the light of truth.* 

An Emblem of PLENTY is introduced and explained.! 

# * # # # * x 

* Astronomy stands confessedly the most exalted and sublime science that 
has ever been cultivated by man. By this divine science, the Grand Architect 
of the Universe has enabled the mind of man, not only to view his wonderful 
omnipotency in a much stronger light than he could otherwise effect, but also 
to demonstrate, even to the skeptic, if any such exist, that nothing less than 
the Almighty power could establish such innumerable systems of the heavenly 
bodies, and place them at their relative distances, and finally keep the whole in 
universal order. To view the starry firmament without this science, mankind 
are impressed with & reverential awe of heavenly wisdom; but when we explore 
the science with its demonstrative truths, we are lost in astonishment at the 
boundless fields of ether, where those vast systems are placed. In short, it is 
by the help of this sublime science that mankind are enabled to plough the 
trackless ocean — to traverse the sandy waste of the immense desert; by com- 
merce to civilize rude and savage nations — to unite men of all countries, sects, 
and opinions — and conciliate true friendship among persons who would other- 
wise have remained at an immense distance asunder. 

t The passag?s of Scripture which are referred to in this part of the section 
will be found k Judges xii. 1 — 6. The Vulgate version gives a paraphrastic 



FELLOW-CRAFT. 155 

CORN. WINE. OIL. 

# tt *■ * * # -5f 

THE MORAL ADVANTAGES OF GEOMETRY. 

Geometry, the first and noblest of sciences, is 
the basis on which the superstructure of Free- 
masonry is erected. By Geometry, we may curi- 
ously trace Nature through her various windings, 
to her most concealed recesses. By it, we dis- 
cover the power, wisdom, and goodness of the 
Grand Artificer of the universe, and view with 
delight the proportions which connect this vast 
machine. By it, we discover how the planets 
move in their respective orbits, and demonstrate 
their various revolutions. By it, we account for 
the return of the seasons, and the variety of 
scenes which each season displays to the discern- 
ing eye. Numberless worlds are around us, all 
framed by the same Divine Artist, which roll 
through the vast expanse, and are all conducted 
by the same unerring law of Nature. 

A survey of Nature, and the observation of her 

translation of a part of the sixth verse, as follows: " Say, therefore, Shibboleth, 
which, being interpreted, is an ear of corn." The same word also in Hebrew 
signifies a rapid stream of water, from ihe root SHaBaL, to- flow copiously. 
The too common error of speaking, in this part of the ritual, of a "water-ford" 
instead of a "water-fall," which is the correct word, must be carefully avoided. 
A water-fall is an emblem of plenty, because it indicates an abundance of water. 
A water-ford, for the converse reason, is, if any symbol at all, a symbol of 
scarcity. — Mackey's M mual of the Lodge. 



156 GENERAL AHIMAN EEZON. 

beautiful proportions, first determined man to 
imitate the divine plan, and study symmetry and 
order. This gave rise to societies, and birth to 
every useful art. The architect began to design; 
and the plans which he laid down, being improved 
by time and experience, have produced works 
which are the admiration of every age. 

The lapse of time, the ruthless hand of igno- 
rance, and the devastations of war, have laid 
waste and destroyed many valuable monuments 
of antiquity, on which the utmost exertions of 
human genius have been employed. Even the 
Temple of Solomon, so spacious and magnificent, 
and constructed by so many celebrated artists, 
escaped not the unsparing ravages of barbarous 
force. Freemasonry, notwithstanding, has still 
survived. The Attentive Ear receives the sound 
from the Instructive Tongue, and the mysteries of 
Masonry are safely lodged in the repository of 
Faithful Breasts. Tools and implements of archi- 
tecture, and symbolic emblems, most expressive, 
are selected by the Fraternity, to imprint on the 
mind wise and serious truths; and thus, through 
a succession of ages, are transmitted unimpaired 
the most excellent tenets of our institution. 



FELLOW-CRAFT. 157 



The lecture closes by paying profound homage to the 
sacred name of the Grand Geometrician of the Universe, 
before whom all Masons, from the youngest E. A., who 
stands in the north-east corner of the Lodge, to the W. M., 
who preside-J in the East, humbly, reverently, and devoutly 
bow. 



CHAKGE TO THE CANDIDATE. 

Brother: Being advanced to the second de- 
gree of Freemasonry, we congratulate you on 
your preferment. The internal, and not the ex- 
ternal qualifications of a man are what Masonry 
regards. As you increase in knowledge, you 
will improve in social intercourse. 

It is unnecessary to recapitulate the duties 
which, as a Fellow-Craft, you are bound to dis- 
charge, or to enlarge on the necessity of a strict 
adherence to them, as your own experience must 
have established their value. Our laws and 
regulations you are strenuously to support; and 
be always ready to assist in seeing them duly 
executed. You are not to palliate or aggravate 
the offences of your brethren; but in the decision 



158 GENEEAL AHIMAN KEZON. 

of every trespass against our rules, you are to 
judge with candor, admonish with friendship, 
and reprehend with justice. 

The study of the Liberal Arts, that valuable 
branch of education, which tends so effectually 
to polish and adorn the mind, is earnestly recom- 
mended to your consideration; especially the 
science of Geometry, which is established as the 
basis of our art. Geometry, or Masonry, origin- 
ally synonymous terms, being of a divine and 
moral nature, is enriched with the most useful 
knowledge; while it proves the wonderful prop- 
erties of Nature, it demonstrates the more im- 
portant truths of morality. 

Your past behavior and regular deportment 
have merited the honor which we have now con- 
ferred; and in your new character, it is expected 
that you will conform to the principles of the 
Order, by steadily persevering in the practice of 
every commendable virtue. Such is the nature 
of your engagements as a Fellow-Craft, and to 
these duties you ara bound by the most sacred 
ties. 



LECTURE 



LEGEND OF THE WINDING STAIRS 

BY ALBEBT G. MACKEY, M. D. 



Although the legend of the Winding Stairs forms an 
important tradition of Ancient Craft Masonry, the onlj 
allusion to it in scripture is to be found in a single verse 
in the 6th chapter of the 1st Book of Kings, and is in 
these words: " The door for the middle chamber was in 
the right side of the house; and they went up with 
winding stairs into the middle chamber, and out of the 
middle into the third." Out of this slender material 
has been constructed an allegory, which, if properly 
considered in its symbolical relations, will be found to 
be of surpassing beauty. But it is only as a symbol 
that we can regard this whole tradition; for the his- 
torical facts and the architectural details alike forbid us 
for a moment to suppose that the legend, as it is re- 
hearsed in the second degree of Masonry, is anything 
more than a magnificent philosophical myth. 

Let us inquire into the true design of this legend, 
and learn the lesson of symbolism which it is intended 
to teach. 

In the investigation of the true meaning of every 
Masonic symbol and allegory, we must be governed by 
the single principle that the whole design of Freema- 
sonry as a speculative science is the investigation of 
Divine Tktjth. To this great object everything is sub- 
sidiary. The Mason is, from the moment of his initia- 
tion as an Entered Apprentice to the time at which he 
receives the full fruition of Masonic light, an investiga- 



160 LEGEND OF THE WINDING STAIRS. 

tor — a laborer in the quarry and the Temple — whose 
reward is to be Truth. All the ceremonies and tradi- 
tions of the Order tend to this ultimate design. Is 
there light to be asked for ? It is the intellectual light 
of wisdom and truth Is there a word to be sought ? 
That word is the symbol of truth. Is there a loss of 
something that had been promised ? That loss is typical 
of the failure of man, in the infirmity of his nature, to 
discover Divine truth. Is there a substitute to be ap- 
pointed for that loss ? It is an allegory which teaches 
us that in this world man can approximate only to the 
full conception of truth. 

Hence there is in Speculative Masonry always a pro- 
gress, symbolized by its peculiar ceremonies of initiation. 
There is an advancement from a lower to a higher 
state — from darkness to light — from death to life — 
from error to truth. The candidate is always ascend- 
ing; he is never stationary; never goes back, but each 
step he takes brings him to some new mental illumina- 
tion — to the knowledge of some more elevated doctrine. 
The teaching of the Divine Master is, in respect to this 
continual progress, the teaching cf Masonry — "No man 
having put his hand to the plough, and looking back, 
is fit for the kingdom of heaven." And similar to this 
is the precept of Pythagoras: "When traveling, turn 
not back, for if you do, the furies will accompany you." 

Now, this principle of Masonic symbolism is apparent 
in many places in each of the degrees. In that of the En- 
tered Apprentice we find it developed in the theological 
ladder, which resting on earth, leans its top upon heaven, 
thus inculcating the idea of an ascent from a lower to 
a higher sphere, as the objects of Masonic labor. In the 
Master's degree we find it exhibit ed in its most religious 
form, in the restoration from death to life — iu thp 



LEGEND OF THE WINDING STAIKS. 161 

change from the obscurity of the grave to the holy of 
holies of the Divine Presence. In all the degrees we 
tind it presented in the ceremony of circumambulation, in 
which there is a gradual examination by, and a passage 
from, an inferior to a superior officer. And lastly, the 
same symbolic idea is conveyed in the Fellow Craft's 
degree in the legend of the "Winding Stairs. In an 
investigation of the symbolism of the Winding Stairs 
we will be directed to the true explanation by a refer- 
ence to their origin, their number, the objects which 
they recall, and their termination, but above all by a 
consideration of the great object which an ascent upon 
them was intended to accomplish. 

The steps of this Winding Staircase commenced, we 
are informed, at the porch of the Temple, that is to 
say, at its very entrance. But nothing is more un- 
doubted in the science of Masonic symbolism than that 
the Temple was the representative of the world purified 
by the Shekinah, or the Divine Presence. The world 
of the profane is without the Temple; the world of the 
initiated is within its sacred walls. Hence to enter the 
Temple, to pass within the porch, to be made a Mason, 
and to be born into the world of Masonic light, are all 
synonymous and convertible terms. Here, then, the 
symbolism of the Winding Stairs begins. 

The Apprentice, having entered within the porch of 
the Temple, has begun his Masonic life. But the first 
degree in Masonry, like the lesser mysteries of the 
ancient systems of initiation, is only a preparation and 
purification for something higher. The Entered Ap- 
prentice is the child in Masonry. The lessons which 
he receives are simply intended to cleanse the heart 
and prepare the recipient for that mental illumination 
which is to be given in the succeeding degrees. 



162 GENERAL AHIMAN REZON. 

As a Fellow Craft, he has advanced another step, and 
as the degree is emblematic of youth, so it is here that 
the intellectual education of the candidate begins. 
And therefore, here, at the very spot which separates 
the Porch from the Sanctuary, where childhood ends 
and manhood begins, he finds stretching out before him 
a winding stair which invites him, as it were, to ascend, 
and which, as the symbol of discipline and instruction, 
teaches him that here must commence his Masonic 
labor — here he must enter upon those glorious though 
difficult researches, the end of which is to be the pos- 
session of Divine truth. The "Winding Stairs begin 
after the candidate has passed within the Porch, and 
between the Pillars of Strength and Establishment, as 
a significant symbol to teach him that as soon as he had 
passed beyond the years of irrational childhood, and 
commenced his entrance upon manly life, the labo- 
rious task of self-improvement is the first duty that is 
placed before him. He cannot stand still, if he would 
be worthy of his vocation; his destiny as an immortal 
being requires him to ascend, step by step, until he has 
reached the summit, where the treasures of knowledge 
await him. 

The number of these steps in all the systems have 
been odd. Yitruvius remarks, and the coincidence is 
at least curious, that the ancient temples were always 
ascerded by an odd number of steps, and he assigns as 
the reason, that commencing with the right foot at the 
bottom, the worshiper would find the same foot fore- 
most when he entered the Temple, which was consid- 
ered as a fortunate omen. But the fact is that the 
symbol of numbers was borrowed by the Masons from 
Pythagoras, in whose system of philosophy it plays an 
important part, and in which odd numbers were con- 



LEGEND OE THE WINDING STAIRS. 163 

sidered as more perfect than even ones. Hence 
throughout the Masonic system we find a predomi- 
nance of odd numbers; and, while three, five, seven, 
nine, fifteen, and twenty-seven, are all important sym- 
bols, we seldom find a reference to two, four, six, eight, 
or ten. The odd number of the stairs was therefore 
intended to symbolize the idea of perfection, to which 
it was the object of the aspirant to attain. 

As to the particular number of the stairs, this has varied 
at different periods. Tracing-boards of the last century 
have been found, in which only five steps are delineated, 
and others in which they amount to seven. The Pres- 
tonian lectures used in England, in the beginning of 
this century, gave the whole number as thirty-eight, 
dividing them into series of one, three, five, seven, nine, 
and eleven. The error of making an even number, 
which was a violation of the Pythagorean principle of 
odd numbers as the symbol of perfection, was corrected 
in the Hemming lectures, adopted at the union of the 
two Grand Lodges of England, by striking out the 
eleven, which was also objectionable as receiving a sec- 
tarian explanation. In this country the number was 
still further reduced to fifteen, divided into three series 
of three, five, and seven. We shall adopt this American 
division as .the basis of our explanations, although, 
after all, the particular number of the steps, or the pecu- 
liar method of their division into series, will not in anj 
way affect the general symbolism of the whole legend. 

The candidate, then, in the second degree of Masonry, 
represents a man starting forth on the journey of life, 
with the great task before him of self -improvement. 
For the faithful performance of this task, a reward is 
promised, which reward consists in the development of 
all his intellectual faculties, the moial and spiritual 



161 GENERAL AfflMAN HEZON. 

elevation of Lis character, and the acquisition of truth 
and knowledge. Now, the attainment of this moral and 
intellectual condition supposes an elevation of charac- 
ter, an ascent from a lower to a higher life, and a 
passage of toil and difficulty, through rudimentary 
instruction, to the full fruition of wisdom. This is, 
therefore, beautifully symbolized by the "Winding Stairs; 
at whose foot the aspirant stands ready to climb the 
toilsome steep, while at its top is placed "that hiero- 
glyphic bright which none but Craftsmen ever saw," as 
the emblem of Divine truth. And, hence, a distin- 
guished writer has said that " these steps, like all the 
Masonic symbols, are illustrative of discipline and 
doctrine, as well as of natural, mathematical, and meta- 
physical science, and open to us an extensive range of 
moral and speculative inquiry." 

The candidate, incited by the love of virtue and the 
desire of knowledge, and withal, eager for the reward of 
truth which is set before him, begins at once the toil- 
some ascent. At each division, he pauses to gather 
instruction from the symbolism which these divisions 
present to his attention. 

At the first pause which he makes he is instructed in 
the peculiar organization of the Order of which he has 
become a disciple. But the information here given, if 
taken in its naked, literal sense, is barren and unworthy 
of his labor. The rank of the officers who govern, and 
the names of the degrees which constitute the institu- 
tion, can give him no knowledge which he has not 
before possessed. "We must look, therefore, to the 
symbolic meaning of these allusions for any value which 
may be attached to this part of the ceremony. 

The reference to the organization of the Masonic 
institution is intended to remind the aspirant of the 



LEGEND OF THE WINDING STAIRS. 105 

union of men in society, and the development of the 
social state out of the state of nature. He is thus 
reminded, in the very outset of his journey, of the 
blessings which arise from civilization, and of the fruits 
of virtue and knowledge which are derived from that 
condition. Masonry itself is the result of civilization ; 
while in grateful return it has been one of the most im 
portant means of extending that condition of mankind. 
All the monuments of antiquity, that the ravages of 
time have left, combine to prove that man had no 
sooner emerged from the savage into the social state 
than he commenced the organization of religious mys- 
teries, and the separation, by a sort of divine instinct, 
of the sacred from the profane. Then came the inven- 
tion of architecture as a means of providing convenient 
dwellings and necessary shelter from the inclemencies 
and vicissitudes of the seasons, with all the mechanical 
arts connected with it, and lastly, geometry, as a neces- 
sary science to enable the cultivators of land to measure 
and designate the limits of their possessions. All these 
are claimed as peculiar characteristics of speculative 
Masonry, which may be considered as the type of 
civilization, the former bearing the same relation to the 
profane world as the latter does to the savage state. 
Hence, we at once see the fitness of the symbolism 
which commences the aspirant's upward progress in 
the cultivation of knowledge and the search after truth, 
by recalling to his mind the condition of civilization 
and the social union of mankind as necessary prepara- 
tions for the attainment of these objects. In the allu- 
sions to the officers of a Lodge, and the degrees of 
Masonry as explanatory of the organization of our own 
society, we clothe in our symbolic language the history 
of the organization of society. 



166 GENERAL AHIMAN REZON. 

Advancing in his progress, the candidate is invited to 
contemplate another series of instructions. The hnman 
senses, as the appropriate channels through which we 
receive all our ideas of perception, and which, there- 
fore, constitute the most important sources of our 
knowledge, are here referred to as a symbol of intel- 
lectual cultivation. Architecture, as the most impor- 
tant of the arts which conduce to the comfort of man- 
kind, is also alluded to here, not simply because it is so 
closely connected with the operative institution of 
Masonry, but also, as the type of all the other useful 
arts. In his second pause, in the ascent of the "Winding 
Stairs, the aspirant is, therefore, reminded of the neces- 
sity of cultivating practical knowledge. 

So far, then, the instructions he has received relate 
to his own condition in society as a member of the 
great social compact and to his means of becoming, by 
a knowledge of the arts of practical life, a necessary and 
useful member of that society. 

But his motto will be "Excelsior. 5 ' Still must he go 
onward and forward. The stair is still before him; its 
summit is not yet reached, and still further treasures of 
wisdom are to be sought for, or the reward will not be 
gained, nor the middle chamber, the abiding place of 
truth, be reached. 

In his third pause, he, therefore, arrives at that point 
in which the whole circle of human science is to be 
explained, Symbols, we know, are in themselves 
arbitrary and of conventional signification, and the 
complete circle of human science might have been as 
well symbolized by any other sign or series of doctrine? 
as by the seven liberal arts and sciences. But Masonry 
is an institution of the olden time; and this selection 
of the liberal arts and sciences as a symbol of the com- 



LEGEND OF THE WINDING STAIRS. 167 

pletion of human learning is one of the most pregnant 
evidences that we have of its antiquity. 

In the seventh century, and for a long time afterward, 
the circle of instruction to which all the learning of the 
most eminent schools and most distinguished philos- 
ophers was confined, was limited to what was then 
called the liberal arts and sciences, and consisted of 
two branches, the trivium and the quadrivium* The tri- 
vium includes grammar, rhetoric, and logic; the qiiadri- 
vium comprehended arithmetic, geometry, music, and 
astronomy. 

These seven heads were supposed to include univer- 
sal knowledge. He who was master of these was 
thought to have no need of a preceptor to explain any 
books or to solve any questions which lay within the 
compass 6i human reason; the knowledge of the trivium 
having furnished him with the key to all language, and 
that of the quadrivium having opened to him the secret 
laws of nature. 

At a period when few were instructed in the trivium, 
and very few studied the quadrivium, to be master of 
both was sufficient to complete the character of a 
philosopher. The propriety, therefore, of adopting 
the seven liberal arts and sciences as a symbol of the 
completion of human learning is apparent. The can- 
didate having reached this jDoint is now supposed to 
have accomplished the task uj^on which he had entered 

* The words themselves are purely classical, but the meanings 
here given to them are of a mediaeval or corrupt Latinity. Among 
the old Romans, a trivium meant a place where three ways met, and 
a quadrivium, where four, or what we now call a cross-road. When 
we speak of the paths of learning, we readily discover the origin of 
the signification given by the scholastic philosophers to these 
terms. 



168 GENERAL AHIMAN EEZON. 

— lie has reached the last step, and is now ready to 
receive the full fruition of human learning. 

So far, then, we are able to comprehend the true 
symbolism of the "Winding Stairs. They represent the 
progress of an inquiring mind with the toils and labors 
of intellectual cultivation and study, and the prepara- 
tory acquisition of all human science, as a preliminary 
step to the attainment of divine truth, which it must be 
remembered is always symbolized in Masonry by the 
Woed. 

Here we may again allude to the symbolism of num- 
bers, which is for the first time presented to the con- 
sideration of the Masonic student in the legend of the 
Winding Stairs. The theory of numbers as the 
symbols of certain qualities was originally borrowed 
by the Masons from the school of Pythagoeas. We 
do not expect, however, to develop this doctrine, 
in its entire extent, on the present occasion, for the 
numeral symbolism of Masonry would itself con- 
stitute materials for an ample essay. It will be suf- 
ficient to advert to the fact that the total number of 
the steps, amounting in all to fifteen, in the American 
system, is a significant symbol. For fifteen was a sacred 
number among the Orientals, because the letters of the 
holy name JAH, j-p, were, in their numerical value, 
equivalent to fifteen; and hence a figure, in which the 
nine digits were so disposed as to make fifteen either way 
way when added together perpendicularly, horizontally, 
or diagonally, constituted one of their most sacred 
talismans. The fifteen steps in the Winding Stairs are 
therefore symbolic of the name of God. 

But we are not yet done. It will be remembered that 
a reward was promised for all this toilsome ascent of 
the Winding Stairs. Now what are the wages of a 



LEGEND OF THE WINDING STAIRS. 169 

Speculative Mason? Not money, nor coin, nor wine, 
nor oil. All these are but symbols. His wages are 
Teuth, or that approximation to it which will be most 
appropriate to the degree into which he has been 
initiated. It is one of the most beautiful, but at the 
same time most abstruse, doctrines of the science of 
Masonic symbolism, that the Mason is ever to be in 
search of truth, but is never to find it. This divine 
truth, the object of all his labors, is symbolized by the 
Woed, for which we all know he can only obtain a sub- 
stitute ; and this is intended to teach the humiliating 
but necessary lesson that the knowledge of the nature 
of God and of man's relation to him, which knowledge 
constitutes divine truth, can never be acquired in this 
life. It is only when the portals of the grave open to 
us, and give us an entrance into a more perfect life, 
that this knowledge is to be attained. " Hapj)y is the 
man," says the father of lyric poetry, "who descends 
beneath the hollow earih, having beheld these myste- 
ries; he knows the end, he knows the origin of life." 

The Middle Chamber is therefore symbolic of this 
life, where only the symbol of the word can be given, 
where only the truth is to be reached by approximation, 
and yet where we are to learn that that truth will con- 
sist in a perfect knowledge of the G. A. O. T. U. This is 
the reward of the inquiring Mason; in this consists the 
wages of a Fellow Craft; he is directed to the truth, 
but must travel further and ascend still higher to 
attain it. 

It is then, as a symbol, and a symbol only, that we 
tnust study this beautiful legend of the Winding Stairs. 
[f we attempt to adopt it as an historical fact, the ab- 
surdity of its details stares us in the face, and wise men 
will wonder at our credulity. Its inventors had no 
8 



170 GENEKAL AMMAN REZON. 

desire thus to impose upon our folly; but offering it tc 
us as a great philosophical myth, they did not for a 
moment suppose that we would pass over its sublime 
moral teachings to accept the allegory as an historical 
narrative, without meaning, and wholly irreconcilable 
with records of scripture, and opposed by all the prin- 
ciples of probability. To suppose that eighty thousand 
craftsmen were weekly paid in the narrow precincts of 
the Temple chambers, is simply to suppose an absurdity. 
But to believe that all this pictorial representation of 
an ascent by a "Winding Stairs to the place where the 
wages of labor were to be received, was an allegory to 
teach us the ascent of the mind from ignorance, through 
all the toils of study and the difficulties of obtaining 
knowledge, receiving here a little and there a little, 
adding something to the stock of our ideas at each 
step, until, in the middle chamber of life — in the full 
fruition of manhood — the reward is attained, and the 
purified and elevated intellect is invested with the 
reward, in the direction how to seek God and God's 
truth — to believe this is to believe and to know the 
true design of Speculative Masonry, the only design 
which makes it worthy of a good or a wise man's 
study. 

Its historical details are barren, but its symbols and 
allegories are fertile with instruction. 

And so we close with this theory: The Fellow Craft 
represents a man laboring in the pursuit of truth; and the 
Winding Stairs are the devious vathways of that pursuit. 



THIRD DEGREE 



MASTER MASON. 



"In the ceremonial of the Third Degree the last grand mysterj 
is attempted to be illustrated in a forcible and peculiar manner, 
showing, by striking analogy, that the Master Mason cannot be 
deemed perfect in the glorious science until by the cultivation 
of his intellectual powers he has gained such moral government 
of his passions, such serenity of mind, that in synonymous 
apposition with mastership in operative art his thoughts, like 
his actions, have become as useful as human intelligence will 
permit ; and that, having passed through the trials of life with 
fortitude and faith, he is fitted for that grand, solemn, and 
mysterious consummation by which alone he can become 
acquainted ^ith the great security of Eternity. Unlike the 
Entered Apprentice and Fellow-Craft, who each anticipate 
improvement as they advance, the Master Mason can learn 
nothing beyond the Third Degree; his hopes, therefore, with 
his thoughts and wishes, should be directed to the Grand Lodge 
above, where the world's great Architect lives and reigns forever. 
The ceremonial and the lecture beautifully illustrate this all* 
engrossing subject, and the conclusion we arrive at is that youth 
properly directed leads us to honorable and virtuous maturity, 
and that the life of man regulated by morality, faith and justice, 
will be rewarded at its closing hour by the prospect of Eternal 
Bliss." — Db. Crucefix. 



SECTION L 




■* -* 






173 









■» — — ■ 

SECTION II. 








IS 


£1111! 












m 


^ 


'1 C fe 












] ':Sm 


m 1 

^11 








WR^ - _: I&PIB 








|pfc "*&;- r:M i.;\> '''<"''' " 1 > 5H 






* 


•Jf * # :.< * * * 








jJUJj 


iS^. 






i 






<l ^ftll£225! 


HP 1 






IHBHPHPBi!!^ ~ 






175 








' 



section n. 




♦ ♦ * 





Hs ^ ^ * * * 



177 



SECTION H. 




section m. 




1,453 Columns. 3,B00 Overseers. 

2,906 Pilasters. 80,000 Fellow Crafts. 

3 Grand Masters. 70,000 Entered Apprentices. 




181 



SECTION III. 




section m. 






185 



DEGREE OF MASTER MASON. 



SpfcfflOT 0f \\t $tffitt. 



We have seen the type of man complete in moral wortt 
and intellectual culture — not left to acquire knowledge, but 
first prepared to use that knowledge well, wben it shall have 
been obtained. What more is left ? Communion with oui 
Maker. The mere knowledge of the Deity, as given us here 
tofore, is that of an august Creator, whom we are to rever- 
ence, and in whom alone we are to place our trust. But we 
have not yet seen him walking upon the earth, and holding 
open communion with the sons of men. Man has not yet 
been ennobled by personal contact with the All-Holy. 

Let us imagine a conception perfectly in accordance with 
the ideas and opinions of our early brethren. "Who has at 
any time seen God, and lived?" "Adam, our first progeni- 
tor." "But only in the days of his innocence. Since the day 
when all mankind was corrupted by his fall, no living man 
has looked upon the face of the Almighty." 

Now, what would be the natural opinion of our ancient 
brethren as to the means of securing God's actual presence? 
We know that, for a thousand years, men labored to find the 
true name of Jehovah, which they believed would be a talis- 
man, giving them power over all the secrets of the Universe. 
Union, of the most unselfish nature, formed the grand char- 
acteristic of our Fraternity., Ambition, desire for fame — 
every passion which appeals to the self-love of man — was 



188 GENERAL AHIMAN BEZON. 

merged in the perfect union engendered by an adherence to 
the tenets of the Order to such a degree, that the names 
even of our great architects have not come down to us, 
though their works still stand, to attest their excellence. 
All was the work of brethren, and each was allowed his 
share of the glory. 

Now, with this perfect union, and with the knowledge that 
the belief existed that it was through the weakness of man 
only that he could not endure the presence of his Creator, 
what so natural as to suppose that if three brethren be found 
as types respectively of moral, intellectual, and physical per- 
fection, and they be joined together in holy fellowship which 
should make their very souls as one, they might, in mystic 
union, call upon the great and sacred name of the Deity, and 
receive an answer to their prayer ? That this idea did prevail, 
we have sufficient proof; and it is to this, rather than to any 
more utilitarian views, that we are to look for the rule which, 
in a purely speculative institution, so sternly demands phys- 
ical, as well as moral and intellectual integrity. 

We know that the wise and good of the days of Solomon 
regarded his idolatry as an evidence that the countenance of 
the All-Holy had been darkened to him; that he no longer 
held the interviews with the Only-Wise God, through which 
they deemed that his superhuman wisdom came. And indeed 
it would seem to them a thing monstrous and wholly unnat- 
ural, that the being whose intellect had been illumined from 
above, and to whom Jehovah had promised wisdom beyond 
that of men, should grovel in adoration before false gods, 
did they not also believe that it was only through direct and 
constant communion with the Almighty that this wisdom 
could continue; and now that he no longer sought that pres- 
ence, he was given over to the blind guidance of his passions 

This degree is a type of the communion of man with God. 
Long before the incarnation of that great Being, was the 



MASTER MASON. 189 

hope entertained of seeing him with mortal eyes, and no ex- 
ertions were deemed too great to insure that consummation. 
With us, these ideas are but a type; for we have that reali- 
zation so longed for by the brethren of old. And yet, as a 
type, how interesting it is to look back upon their struggles 
to look forward into what is now bright and clear ! 

The practical lessons to be found in the full exposition of 
the ceremonies of this degree, require us to be complete in 
our duty to our neighbor, before we can venture to direct 
him. Step by step, mounting from the lowest to the highest, 
we must prove to ourselves that we would serve him — pray 
for him — sympathize w r ith his inmost feelings, and sustain him 
from falling, before we can venture to counsel him, even to 
his good — far less, dictate to him. 

We now find man complete in morality and intelligence, 
with the stay of religion added, to insure him of the protec- 
tion of the Deity, and guard him against ever going astray. 
These three degrees thus form a perfect and harmonious 
whole; nor can we conceive that any thing can be suggested 
more, which the soul of man requires. 



THIRD LECTURE. 

Freemasonry, in every degree, as before remarked, is pro- 
gressive. A knowledge of it can only be attained by time, 
patience, and application. In the first degree, we are taught 
the duties we owe to God, our neighbor, and ourselves. In 
the second, we are more thoroughly inducted into the myste- 
ries of moral science, and learn to trace the goodness and 
majesty of the Creator, by minutely analyzing his works. 
But the third degree is the cement of the whole. It is cal- 
culated to bind men together by mystic points of fellowship, 
as in a bond of fraternal affection and brotherly love. It is 



190 GENERAL AHIMAN REZON. 

among brethren of this degree that the ancient Landmarks 
of the Order are preserved, and it is from them that we derive 
that fund of information which none but ingenious and expert 
Masons can supply. 

It is also from brethren of this degree that the rulers of 
the Craft are selected; because it is only from those who are 
capable of giving instruction that we can reasonably expecl 
to receive it, 

SECTION I. 

The first section in this, as in the two preceding degrees, 
is initiatory; and a knowledge of it is indispensable to every 
brother who -would make himself useful in the ceremonial 
transactions of a Lodge. 




The Compasses are peculiarly consecrated to this degree, 
because within their extreme points, when properly extended, 
are emblematically said to be inclosed the principal tenets of 
our profession; and hence the moral application of the Com- 
passes, in the third degree, is to those precious jewels of a 
Master Mason — Friendship, Morality, and- Brotherly Love. 

The following passage of Scripture is introduced during the 
ceremonies: 

Remember now thy Creator in the days of 
thy youth, while the evil days come not, nor 



MASTER MASON. 191 

the years draw nigh, when thou shalt say, I 
have no pleasure in them; while the sun, or the 
light, or the moon, or the stars, be not dark- 
ened, nor the clouds return after the rain; in 
the day when the keepers of the house shall 
tremble, and the strong men shall bow them- 
selves, and the grinders cease, because they 
are few, and those that look out of the windows 
be darkened, and the doors shall be shut in the 
streets when the sound of the grinding is low, 
and he shall rise up at the voice of the bird, '■and 
all the daughters of Music shall be brought low; 
also, when they shall be afraid gf that which is 
high, and fears shall be. in the way, and the 
almond-tree shall flourish, and the grasshopper 
shall be a burden, and desire shall fail; because 
man goeth to his long home, and the mourners 
go about the streets: or ever the silver cord be 
loosed, or the golden bowl be broken, or the 
pitcher be broken at the fountain, or the wheel 
broken at the cistern. Then shall the dust re- 
turn to the earth as it was; and the spirit shall 
return unto God who gave it. — Eccl. xii. 1-7. 

The passage of Scripture here selected is a beautiful and affecting 
description of the body of man suffering under the infirmities of old 
age and metaphorically compared to a worn-out house about to fall 



192 



GENERAL AHIMAN EEZON. 



into decay. How appropriate is such an introduction to the sublime 
and awful ceremonies of that degree, in which death, the resurrec- 
tion, and life eternal are the lessons to be taught by all its symbols 
and allegories! — Mackey's Manual of the Lodge. 



Or the following Ode may be sung: 
Aie — Bonny Boon. 

J^ _,_4 . N Pft— IV-^» 




Let us re - mem-ber in 



our youth, Be 






-b- — ft—* — N*- 1 — ==a — ^ hn 

^s*=ztt±$& ~ r " i i £ 



S 



•K-ft. 



^--r'-igSE: 



-wf* 



fore the e - vil days draw nigh, Our great Cre-a-tor, 



?$ 



s 



■&L 



^=^=t2: 



■^ &- 



■£-&=£• 



-It-— 



m$E^^A 




m 



m± 



w-* 



and his Truth ! Ere mem'ry fail and pleasures fly ; 



^ 



:^_^: 



^-R £ — ^— 1 



jz=tz=t 



-mWL- h h, — h- 



teaj- 



*=* 



^=P 



i 



Or sun, or moon, or plan - ets' light Grow 



¥=± 



-£-=-£=-£1 



7t 



^=2=?: 



5t 



MASTER MASON. 



19.3 



— \ -^ r\ 







dark, or clouds return in gloom ; Ere vi- tal spark no 




more incite; When strength shall bow and years consume. 



^§ 



£1 



:£=g 



^£* 



w= 



Let us in youth remember Him ! 

Who formed our frame, and spirits gave, 
Ere windows of the mind grow dim 

Or door of speech obstructed wave; 
When voice of bird fresh terrors wake, 

And Music's daughters charm no more, 
Or fear to rise, with trembling shake 

Along the path we travel o'er. • 

In youth, to God let memory cling, 

Before desire shall fail or wane, 
Or ere be loosed life's silver string, 

Or bowl at fountain rent in twain; 
For man to his long home doth go, 

And mourners group around his urn; 
Our dust, to dust again must flow, 

And spirits unto Gcd return, 




19 J: GENERAL AHIMAN EEZON. 

* * * # * * * 

All the implements in Masonry, indiscriminately, properly 
belong to this degree, and may be illustrated in this section. 
The Trowel, however, is more particularly referred to. 

THE TROWEL 

Is an instrument made use of by operative 
Masons to spread the cement which unites the 
building into one common mass; but we, as Free 
and Accepted Masons, are taught to make use of 
it for the more noble and glorious purpose of 
spreading the cement of brotherly love and 
affection; that cement which unites us into one 
sacred band, or society of friends and brothers, 
among whom no contention should ever exist 
but that noble contention, or rather emulation, 
of who best can work and best agree. 

The three precious jewels of a Master Mason — Friendship, 
Morality, and Brotherly Love. 

SECTION II. 

This section recites the historical traditions of the Order, 
and presents to view a picture of great moral sublimity. It 
recites the legend of which the symbolic interpretation testi- 
fies our faith in the resurrection of the body and the immor- 
tality of the soul; while it also exemplifies an instance of 
integrity and firmness seldom equaled and never excelled, and 
is in strong contrast with the development of those passions 
which .debase an4 r um &1? wn0 indulge in them. 



MASTER MASON. 195 



Tm; ceremonial of the Degree of Master Mason is unquestionably 
the most important, impressive, and instructive portion of the 
Ritual of Ancient Freemasonry. It transcends all others in the 
profoundness of its philosophy, in the wide range of ideas it aims 
to elucidate, and the dramatic interest with which it is invested. 
Wrong interpretations, however, assuming what is evidently a phi- 
losophical and ethical Mythus, to be the description of a literal 
fact, have, in a certain degree, weakened the effects which it is 
capable, otherwise, of producing. 

That portion of the Rite which is connected with the legend of 
the Tyrian Artist, is well worthy the deep and earnest study of 
thoughtful mem But it should be studied as a myth, and not as a 
fact; and, if thus accepted, it will be found exceedingly rich in 
instructive lessons, and lessons, too, which admit of an immense 
variety of applications ; whereas, if it be regarded simply as a 
ceremony commemorative of historical occurrences, it has no phi- 
losophical importance nor significance whatever. 

Against the notion that it is the representation of a scene that 
actually occurred in the Temple, it may well be urged that, outside 
of Masonic tradition, there is no proof that an event, such as is 
related in connection with the Temple-Builder, ever transpired; and, 
besides, the ceremony is older, by more than a thousand years, than 
the age of Solomon. There are characters impressed upon it which 
cannot be mistaken. It is thoroughly Egyptian, and is closely allied 
to the supreme rite of the Isianic mysteries. 

Osiris, Isis, and Typhon are the three principal figures in the 
ancient Egyptian mythology. Typhon — i. e. , Evil — made war upon 
Osiris — i. e., Beauty, Goodness, and Truth. A fierce conflict long 
raged between these spiritual forces, of which all the combats, an- 
tagonisms, and disorders of the outward, visible world, were only 
far-distant echoes, or feeble reverberations. Typhon (Evil), for a 
period,, appeared to triumph. "With his wiles and arts, he overcame 
Osiris (Truth), dismembered his body, and concealed the fragments 
in the several quarters of the earth. Then the whole universe was 
shrouded in gloom, and resounded with lamentations and mourniug 
over the fall of the Beautiful and Good! Isis set forth, on her 
woful pilgrimage, to find the remains of the beloved Osiris. After 
many disappointments and trials, her efforts were crowned with 
success. The great day of triumph came. Typhon (Evil) was 



196 GENEKAL AHIMAN EEZON. 

destroyed by Bonus; the tomb of Osieis opened, and he — Order, 
Truth, Justice — came forth, victorious, in the possession of immorta] 
life, and harmony, peace, and joy prevailed through the universe. 

The Egyptian rite was a dramatic representation of these events, 
and its purpose is sufficiently obvious. It pictured, in an impress- 
ive and solemn manner, the mighty and unceasing conflict of Truth 
with Error, Light with Darkness, Beauty with Deformity, Virtue 
with Vice, and Life with Death ; and the final certain triumph of 
the former, and the sure defeat and destruction of the latter. 

This myth is the antetype of the Temple-legend. Osieis and 
the Tyrian Architect are one and the same — not a mortal individual, 
but an idea — an immortal principle ! In Egyptian Freemasonry, 
Osieis was the type of Beauty, Goodness, Order, and Truth. So, 
in the Temple-myth, the Tyrian is the symbol of Beauty and Order, 
and of that Creative Art which is ever ready to seize the Ideal, and 
incarnate it in material forms — that divine art which robes the 
physical world in immortal splendors— embellishes and beautifies 
life — idealizes all Nature, transforming dull and prosy reality to a 
sunny, flowery dream; 

" Clothing the palpable and the familiar 
With golden exhalations of the dawn." 

Typhon was slain, and the iniquitous triad of the Temple met a 
deserved doom. The Master's rite, from this point of view, has a 
wider scope and deeper significance, than if recognized as merely 
the record of an historical fact. In the one case, it simply tells us 
that a good man fell in the discharge of his duty, and that his foes 
were punished. In the other, it embraces all the possible condi- 
tions of Humanity, ranges through all worlds, reveals the Law of 
Eternal Justice, announces the omnipotence of Truth, and proclaims 
the immortality of man. 

In this sense, the myth of the Tyrian is perpetually repeated in 
the history of human affairs. Oepheus was murdered, and his 
body thrown into the Hebrus; Soceates was made to drink the 
hemlock; and, in all ages, we have seen Evil temporarily triumph- 
ant, and Virtue and Truth calumniated, persecuted, crucified, and 
slain. But Eternal Justice marches surely and swiftly through the 
world: the Typhons, the children of darkness, the plotters of crime, 
all the infinitely varied forms of evil, are swept into oblivion; and 
Truth and Virtue — for a time laid low — come forth, clothed with 
diviner majesty, and crowned with everlasting glory! 



MASTER MASON. 197 

"Truth, crushed to earth, -will rise again; 
The eternal years of God are hers: 
While Error, wounded, writhes in pain, 
And dies amid her worshipers." 

THE TWELVE MESSENGERS. 
In the old philosophies, the number 1 2 always concealed a 
mystical sense, and was considered a symbol of divine ideas. But 
here the twelve F. C. represent the companions of Isis, who assisted 
her in her long and wearisome search after the body of the slain 
Osiris. 

THE ACACIA-TREE. 

The "sprig of acacia" has, in the Masonic system, a solemn 
importance. It is a handsome tree, noted for its remarkably grace- 
ful and flexible leaves, of yellowish green, which droop down, and 
wave in the breeze, like luxuriant locks of hair. It held a sacred 
place in the ancient initiations, and, like the weeping- willow, was 
the symbol of tender sympathy and undying affection. An emblem, 
too, of immortality, it was most fittingly employed to mark the last 
resting-place of the distinguished dead. 

THE LETTER G. 

This letter is deservedly regarded as one of the most sacred of the 
Masonic emblems. Where it is used, however, as a symbol of Deity, 
it must be remembered that it is the Saxon representative of the 
Hebrew Tod and the Greek Ton — the initial letters of the Eternal 
in those languages. 

This symbol proves that Freemasonry always prosecuted its labors 
with reference to the grand ideas of Infinity and Eternity. By the 
letter G — which conveyed to the minds of the brethren, at the same 
time, the idea of God and that of Geometry — it bound heaven to 
earth, the divine to the human, and the infinite to the finite. 

Masons are taught to regard the Universe as the grandest of all 
symbols, revealing to men, in all ages, the ideas which are eternally 
revolving in the mind of the Divinity, and which it is their duty to 
reproduce in their own lives and in the world of art and industry. 
Thus God and Geometry, the material worlds and the spiritual 
spheres, were constantly united in the speculations of the ancient 
Masons. They, consequently, labored earnestly and unweariedly, 
not only to construct cities, and embellish them with magnificent 



198 



GENERAL AHIMAN REZON. 



edifices, but also to build up a temple of great and divine thoughts 
and of ever-growing virtues for the soul to dwell in. 
The symbolical letter G — 

* * * " That Hieroglyphic bright, 
Which none but Craftsmen ever saw," 

and before which every true Mason reverently uncovers, and bows 
his head — is a perpetual condemnation of profanity, impiety, and 
vice. No brother who has bowed before that emblem, can be pro- 
fane. He will never speak the name of the Grand Master of the 
Universe but with reverence, respect, and love. He will learn, by 
studying the mystic meaning of the letter G, to model his life after 
the divine plan; and, thus instructed, he will strive to be like God 
in the activity and earnestness of his benevolence, and the broad- 
ness and efficiency of his charity. 

* * # ■?{■** * 

FUNERAL DIRGE. 

Music — PleyeVs Hymn. 



4 



-s>- 



^tm=w=p& 



w=& 



S«=: 



Solemn strikes the fun - 'ral chime, Notes of 



m 



— i- 



:gt 



ifegt 



W-- 



z=fc 



:efc: 



HE 



I=gf 



9 



S 



iS 



our de-part-ing time; As we jour-ney 



IB 



S 



*=& 



T± 



ts>: 




1 1— -pH 1 



here be - low, Thro' a pil - grimage of woe 






^= 



^t 



1Z± 



MASTER MASON. 199 

Mortals, now indulge a tear, 
For Mortality is here ! 
. See how wide her trophies wave 
O'er the slumbers of the grave ! 

Here another guest we bring; 
Seraphs of celestial wing, 
To our fun'ral altar come, 
"Waft our friend and brother home. 

There, enlarged, thy soul shall see 
What was vailed in mystery; 
Heavenly glories of the place 
Show his Maker, face to face. 

Lord of all! below — above — 
Fill our hearts with truth and love; 
When dissolves our earthly tie, 
Take us to thy Lodge on high. 

Prayer at raising a brother to Master Mason's degree: 
Thou, God ! knowest our down-sitting and 
our up-rising, and understandeth our thoughts 
afar off. Shield and defend us from the evil 
intentions of our enemies, and support us under 
the trials and afflictions we are destined to en- 
dure, while traveling through this vale of tears. 
Man that is born of a woman is of few days, and 
full of trouble. He cometh forth like a flower, 
and is cut down ; he neeth also as a shadow, and 
continue th not. Seeing his days are determined, 
the number of his months are with thee ; thou 
hast appointed his bounds that he cannot pass ; 



200 GENERAL AHIMAN REZON. 

tarn from him "that he may rest, till he shall 
accomplish his day. For there is hope of a tree, 
if it be cut down, that it will sprout again, and 
that the tender branch thereof will not cease. 
But man dieth, and wasteth away; yea, man 
giveth up the ghost, and where is he ? As the 
waters fail from the sea, and the flood decayeth 
and drieth up, so man lieth down, and riseth not 
up till the heavens shall be no more. Yet, 
Lord ! have compassion on the children of thy 
creation; administer them comfort in time of 
trouble, and save them with an everlasting 
salvation. — Amen. 

Response. — So mote it be. 

RITES OF SEPULTURE. 

HEBKEW CUSTOMS. 

AiiL nations of the earth, from time immemorial, however much 
they have differed in most things, have ever agreed in this, viz: 
that it is a sacred duty to dispose of the bodies of the departed in 
a reverential manner. The most prevalent custom has been to 
bury them in the earth or place them in tombs. Among the Greeks, 
the duty of burying the dead was considered so important, that 
they enacted a law, requiring that whoever should meet a corpse in 
his path, should cover it with earth, turning the eyes to the evening- 
star. In some of the Oriental nations, the practice of burning the 
dead, and preserving their ashes in funereal urns, prevailed; but 
this custom was not tolerated in Judea. The Jews celebrated their 
funerals with great ceremony. Large crowds generally followed 
the body to its last resting-place, and — what seems strange to us — 
hired mourners, with lamentations and tears, proclaimed the grief 
of the surviving friends. 



MASTER MASON. 201 

Th3 prejudices of the people would not allow interments to be 
made in cities, and, consequently, every town bad its cemetery 
without its walls. This fact would seem to be contradicted by a 
statement made in this section of the third degree, and Masonic 
writers have been much perplexed to find a means of reconciling 
the contradiction. But the subject is really free of all difficulty. 
The scene referred to is not historically true. Neither the supreme 
act of this degree — as we have heretofore remarked — nor the final 
one here described, are to be considered as commemorative of 
historical facts. The whole togc ther forms a sublime myth, whose 
significance we have explained in our annotations elsewhere. 

The Hebrews had cheerful views of death, and awaited its ap- 
proach with calmness. "With confidence and filial trust they closed 
their eyes on li^e, its splendors and enjoyments, and departed joy- 
fully to join the great assembly of the blessed. "Yea, though I 
walk through the valley of the shadow of death, I will fear no evil ! " 
was the exulting exclamation of one of them. When loved ones 
were stricken down, and consigned to the grave, they did not speak 
of them as dead, but said "they sleep with their fathers /" Hence, 
then* burial-places were generally selected for their agreeable scene- 
ry, and were shaded with the Cypress and Cedar, and adorned with 
the Tamarisk and "golden-haired" Acacia. 

The Jews undoubtedly erected monuments, bearing appropriate 
emblems and inscriptions, to commemorate the virtues of distin- 
guished men; but the mausoleums which they best loved, were 
those that Nature supplies. Obelisks of granite and marble will 
crumble to dust as the ages revolve, but Nature's monuments — the 
trees and the flowers, symbols of Love, Hope, and Immortality — 
are perpetually renewed. 

Some of the ancient Oriental cemeteries yet exist. A late traveler 
found one near Babylon, and growing near one of its venerable 
graves was a Tamarisk, which seemed to belong to the epoch when 
the Chaldean State was at the summit of its glory. "It appears," 
he says, "to be of the highest antiquity, and has been a superb 
tree — perhaps a scion of the monarch of the hanging gardens. Its 
present height is only twenty- three feet; its trunk has been of great 
circumference; though now rugged and rifted, it still stands proudly 
up ; and, although nearly worn away, has still sufficient strength to 
bear the burden of its limbs in the stern grandeur of its decaying 
greatness. The fluttering and rustling sound produced by the wind 
sweeping through its delicate bravches, has an indescribably mel- 
9'* 



202 GENERAL AHIMAN REZON. 

anclioly effect, and seems as if entreating the traveler to remain, 
and unite in mourning over those who slumber below. I scarcely 
dared ask why, while standing beneath this precious relic of the 
past and prophet of the future, I had nearly lost the power of 
forcing myself from the spot. 

" I turned from all it brought to those it could not bring."* 

The emblems of the second class, which are peculiar to this 
degree — the Spade, Coffin, Sprig of Acacia, etc. — are well known to 
all thoroughly-qualified Masons. They are all expressive and elo- 
quently instructive; but we have always regarded the acacia as the 
most beautiful and significant; for it speaks of immortality. So 
the trees, the shrubs, and flowers with which the old Hebrews were 
wont to surround the tombs and graves of their "loved and lost," 
were carefully selected with reference to their symbolic meaning. 
They were types of sympathy, affection, hope, and of the love which 
is eternal. 

This should also be the practice of modern Freemasons. The 
adorning of our graves with those symbols of sympathy and ever- 
lasting affection which Nature so richly furnishes, takes away the 
gloom and terror of the ' ' narrow house. " Let the rose, the ama- 
ranth, and the myrtle bloom around the places where our loved 
departed rest from the toils and conflicts of life. Let the acacia, 
cypress, and cedar be planted there, and embellish the soil which is 
consecrated to the dead. Thus, on every returning Spring, each 
swelling bud and opening flower will seem to declare that the night 
of ieath is passing; 

" And beauty immortal awakes from the tomb." 

Thus every wind that softly breathes through the green foliage, 
and fans the verdant coverings of the dead, will seem to be an echo 
of the voice of God, or the Archangel's trump, commanding thg 
dead to rise. Then will holy and trustful thoughts and bright 
hopes hover over their tombs, as crowns of stars. The grave will 
be transfigured, and shine with a light immortal 

By following the example of our brethren of the old days, we 
render a homage, justly due, to the spirits of the honored dead. 
Each grave thus becomes an altar, consecrated by sighs, and tears, 
and holy affections; and the flowers that bloom thereon, are the 

* Tra -elis i» the Holy Land and Chaldca, by Capt. IIobt. Mcqtjabi. 1829. 



MASTER MASON 203 

offerings which unforgetting love presents to the cherished being 
who slumbers beneath. 

" Then, like the Hebrew, bear your dead 
To fields with, pleasant verdure spread, 

And lay him down to rest, 
Where th' Acacias, with the Cypress blent, 
Weep mutely o'er the tenement 

Which holds a slumbering guest. 
Oh, bear along the sable pall 
Without the crowded city's wall!" 




"When the necessities of a Brother call for my aid and support, I 
will be ever ready to render him such assistance, to save him from 
sinking, as may not be detrimental to myself z* connections, if I 
find him worthy thereof. 

Indolence shall not cause my footsteps to Lilt, nor shall wrath 
turn them aside ; but, forgetting every selfisb consideration, I will 
be ever swift of foot to save, help, and execute benevolence to a 
fellow-creature in distress, particularly to a brother Mason. 

When I offer up my devotions to Almighty God, I will remem- 
ber a Brother's welfare as my own; for, most assuredly, will the 
petitions of a fervent heart be acceptable at the Throne of Grace ; 
and our prayers are certainly required for each other. 

A Brother's secrets, delivered to me as such, I will keep as I 
would my own, because, by betraying that trust, I might be doing 
him the greatest injury he could possibly sustain. 

A Brother's character I will support in his absence as I would in 
his presence ; I will not wrongfully revile him myself, nor will J 
suffer it to be done by others, if in my power to prevent it 



204 GENErlAL AHIMAN KEZON. 

Thus are we linked together in one indissoluble chain of sincere 
affection, brotherly love, relief, and truth. 

It lias been the practice in all ages to erect monuments to 
the memory of departed worth; and the section closes with 
a tribute to the memory of that distinguished artist who 
preferred to lose his life rather than betray his trust. 



SECTION III. 

This section illustrates certain hieroglyphical emblems, 
and inculcates many useful and impressive moral lessons. 
It also details many particulars relative to the building of 
the Temple at Jerusalem. 

This magnificent structure was founded in the 
fourth year of the reign of Solomon, on the second 
day of the month Zif, being the second month 
of the sacred year. It was located on Mount 
Mori'ah, near the place where Abraham was about 
to offer up his son Isaac, and where David met 
and appeased the destroying angel. Josephus 
informs us that, although more than seven years 
were occupied in building it, yet, during the 
whole term, it did not rain in the day-time, that 
the workmen might not be obstructed in their 
labor. From sacred history we also learn, that 
there was not the sound of ax, hammer, or any 
tool of iron, heard in the house while it wa? 



MASTER MASON. 205 

building. It is said to have been supported by 
fourteen hundred and fifty-three columns, and 
two thousand nine hundred and six pilasters, 
all hewn from the finest Parian marble. 

It was symbolically supported, also, by three 
columns — Wisdom, Strength, and Beauty. 



In the British and other mysteries, these three pillars represented 
the great emblematical Triad of Deity, as with us they refer to the 
three principal officers of the Lodge. It is a fact that, in Britain, 
the Adytum or Lodge was actually supported by three stones or 
pillars, which were supposed to convey a regenerating purity to 
the aspirant, after having endured the ceremony of initiation in all 
its accustomed formalities. The delivery from between them was 
termed a new birth. The corresponding pillars of the Hindoo my- 
thology were also known by the names of Wisdom, Strength, and 
Beauty, and placed in the East, "West, and South, crowned with 
three human heads. They jointly referred to the Creator, who was 
said to have planned the Great Work by his infinite Wisdom, exe- 
cuted it by his Strength, and to have adorned it with all its Beauty 
and usefulness for the benefit of man. These united powers were 
not overlooked in the mysteries ; for we find them represented in 
the solemn ceremony of initiation by the three presiding Brahmins 
or Hierophants. The chief Brahmin sat in the East, high exalted 
on a brilliant throne, clad in a flowing robe of azure, thickly sparkled 
with golden stars, and bearing in his hand a magical rod; thus 
symbolizing Brahma, the creator of the world. His two compeers, 
clad in robes of equal magnificence, occupied corresponding situa- 
tions of distinction. The representative of Vishnu (the setting 
sun) was placed on an exalted throne in the West; and he who 
personated Siva, the meridian sun, occupied a splendid throne in 
the South. 

There were employed in its building three 
Grand Masters; thiee thousand and three hun- 



206 GENERAL AHIMAN REZON. 

dred Masters or Overseers of the work; eighty 
thousand Fellow- Crafts; and seventy thousand 
Entered Apprentices, or bearers of burdens. All 
these were classed and arranged in such manner, 
by the wisdom of Solomon, that neither envy, 
discord, nor confusion, were suffered to interrupt 
or disturb the peace and good-fellowship which 
prevailed among the workmen. 

In front of the magnificent porch were placed 
the two celebrated pillars — one on the left hand 
and one on the right hand. They are supposed 
to have been placed there as a memorial to the 
children of Israel of the happy deliverance of 
their forefathers from Egyptian bondage, and in 
commemoration of the miraculous pillars of fire 
and cloud. The pillar of fire gave light to the 
Israelites, and facilitated their march; and the 
cloud proved darkness to Pharaoh and his host, 
and retarded their pursuit. King Solomon, 
therefore, ordered these pillars to be placed at 
the entrance of the Temple, as the most con- 
spicuous part, that the children of Israel might 
have that happy event continually before their 
eyes, in going to and returning from divine 
worship. 



MASTER MASON. 207 



KING SOLOMON'S TEMPLE. 

The place chosen for the erection of this magnificent structure 
was Mount Moriah, a lofty hill, situated in the north-easterly part 
-♦.f the city of Jerusalem, having Mount Zion on the south-west. 
Mount Acra on the west, and Mount Olives on the east. The 
summit of this mountain was unequal, and its sides irregular; but 
it was a favorite object of the Jews to level and extend it. The 
plan and model of the Temple was in the same form as the Taber- 
nacle of Moses, but was of much larger dimensions. 

King Solomon commenced the erection of the Temple in the 
year b. c. 1011, about 480 years after the Exodus and the building 
of the Tabernacle in the wilderness; and it was finished b. c. 1004, 
having occupied seven years and six months in the building. 

The foundations were laid at a profound depth, and consisted of 
stones of immense size and great durability. They were closely 
mortised into the rock, so as to form a secure basis for the substan- 
tial erection of the sacred edifice. 

The building does not appear to have been so remarkable for its 
magnitude, as for the magnificence of its ornaments and the value 
of its materials. The porch was 120 cubits, or 210 feet high, and 
the rest of the building was in height but 30 cubits, or 52 h feet; so 
that the form of the whole house was thus :— It was situated due 
east and west, the holy of holies being to the westward, and the 
porch or entrance toward the east. The whole length, from east 
to west, was 70 cubits, or 122 3 feet. The breadth, exclusive of the 
side chambers, was 20 cubits, or 35 feet; the height of the holy place 
and the holy of holies was 30 cubits, or 52 \ feet, and the porch 
stood at the eastern end, like a lofty steeple, 120 cubits, or 210 feet 
high. In fact, as Lightfoot remarks, the Temple much resembled 
a modem church, with this difference, that the steeple, which was 
placed over the porch, was situated at the east end. 

Around the north and south sides and the west end were built 
chambers of three stories, each story being 5 cubits in height, or 
15 cubits, 26 feet 9 inches in all — and these were united to the out- 
side wall of the house. 

The windows, which were used for ventillation rather than for 
light, which was derived from the sacred candlesticks, were placed 
in the wall of the Temple that was above the roof of the side cham- 
bers But that part which included the holy of holies was withoui 



208 GENERAL AHIMAN REZON. 

any aperture whatever, to which Solomon alludes in the passage, 
"The Lord said that He would dwell iu the thick darkness." 

The Temple was divided, internally, into three parts — the porch, 
the sanctuary, and the holy of holies; the breadth of all these was 
of course the same, namely, 20 cubits, or 35 feet, but they differed 
in length. The porch was 17 feet 6 inches in length, the sanctuary 
70 feet, and the holy of holies 35, or, in the Hebrew measure, 10, 
40, and 20 cubits. The entrance from the porch into the sanctuary 
was through a wide door of olive posts and leaves of fir; but the 
door between the sanctuary and the holy of holies was composed 
entirely of olive-wood. These doors were always open, and the 
aperture closed by a suspended curtain. The partition between the 
sanctuary and the holy of holies partly consisted of an open net- 
work, so that the incense daily offered in the former place might 
be diffused through the interstices into the latter. 

In the sanctuary were placed the golden candlestick, the table 
of shew-bread, and the altar of incense. The holy of holies con- 
tained nothing but the ark of the covenant, which included the 
tables of the law. 

The frame-work of the Temple consisted of massive stone, but 
it was wainscoted with cedar, which was covered with gold. The 
boards within the Temple were ornamented with carved work, skill- 
fully representing cherubim, palm-leaves, and flowers. The ceiling 
was supported by beams of cedar-wood, which, with that used in 
the wainscoting, was supplied by the workmen of Hieam, King of 
Tyre, from the forest of Lebanon. The floor was throughout made 
of cedar, but boarded over with plai-ks of fir. 

The Temple, thus constructed, was surrounded by various courts 
and high walls, and thus occupied the entire summit of Mount 
Moriah. The first of the courts was the Court of the Gentiles, 
beyond which Gentiles were prohibited from passing. Within this, 
and separated from it by a low wall, was the Court of the Children 
of Israel, and inside of that, separated from it by another wall, was 
the Court of the Priests, in which was placed the altar of burnt 
offerings. From this court there was an ascent of twelve steps to 
the porch of the Temple, before which stood the two pillars of 
Jachin and Boaz. 

For the erection of this magnificent structure, besides the sums 
annually appropriated by Solomon, his father, David, had left one 
hundred thousand talents of gold and a million talents of silver, 
equal to nearly four thousand millions of dollars. 



MASTER MASON. 209 

The year after the Temple was finished, it was dedicated with 
those solemn ceremonies which are alluded to in this degree. The 
dedicatory ceremonies commenced on Friday, the 30th of October, 
and lasted for fourteen days, terminating on Thursday, the 12th of 
November, although the people were not dismissed until the follow- 
ing Saturday. Seven days of this festival were devoted to the 
dedication exclusively, and the remaining seven to the Feast of 
Tabernacles, which followed. 

In this section are also explained a variety of appropriate 
emblems, with which the skillful brother will not fail to make 
himself familiarly acquainted, and they are thus explained: 

. THE THREE STEPS, 

Usually delineated upon the Master's carpet, are 
emblematical of the three principal stages of 
human life, viz : — Youth, Manhood, and Age. 
In Youth, as Entered Apprentices, we ought 
industriously to occupy our minds in the at- 
tainment of useful knowledge; in Manhood, as 
Fellow-Crafts, we should apply our knowledge 
to the discharge of our respective duties to God, 
our neighbor, and ourselves; that so, in Age, as 
Master Masons, we may enjoy the happy reflec- 
tion consequent on a well-spent life, and die in 
the hope of a glorious immortality. 

The morning is the youth of the day; youth is vigorous till noon; 
then comes the age of man; to which succeeds the evening of old 
age; sunset follows the evening or death of the day. Frugality ia 
a groat revenue, but no where greater than in this case. 



210 GENEEAL AHIMAN EEZON, 

THE POT OF INCENSE 

Is an emblem of a pure heart, which is always 
an acceptable- sacrifice to the Deity; and as this 
glows with fervent heat, so should our hearts 
continually glow with gratitude to the great and 
beneficent Author of our existence, for the man- 
ifold blessings and comforts we enjoy. 

THE BEE-HIVE 

Is an emblem of industry, and recommends the 
practice of that virtue to all created beings, from 
the highest seraph in heaven to the lowest rep- 
tile of the dust. It teaches us that, as we came 
into the world rational and intelligent beings, 
so we should ever be industrious ones; never 
sitting down contented while our fellow-crea- 
tures around us are in want, especially when it 
is in our power to relieve them without incon- 
venience to ourselves. 

When we take a survey of Nature, we view man 
in his infancy, more helpless and indigent than 
the brute creation: he lies languishing for days, 
months, and years, totally incapable of providing 
sustenance for himself, of guarding against the 
attack of the wild beasts of the field, or shelter- 
ing himself from the inclemencies of the weather. 



MASTER MASON. 211 

It might have pleased the great Creator of 
heaven and earth to have made man independ- 
ent of all other beings; but as dependence is one 
of the strongest bonds of society, mankind were 
made dependent on each other for protection 
and security, as they thereby enjoy better oppor- 
tunities of fulfilling the duties of reciprocal love 
and friendship. Thus was man formed for social 
and active life — the noblest part of the work of 
God; and he that will so demean himself as not 
to be endeavoring to add to the common stock 
of knowledge and understanding, maybe deemed 
a drone in the hive of Nature, a useless member 
of society, and unworthy of our protection as 
Masons. 

THE BOOK OF CONSTITUTIONS, GUARDED BY THE 
tiler's SWORD, 
Reminds us that we should be ever watchful and 
guarded in our thoughts, words, and actions, 
particularly when before the enemies of Masonry 
— ever bearing in remembrance those truly Ma- 
sonic virtues, silence and circumspection. 

THE SWORD, POINTING TO A NAKED HEART, 

Demonstrates that justice will sooner or later 
overtake us; and although our thoughts, words, 



212 GENERAL AHIMAN EEZON. 

and actions may be hidden from the eyes of man, 
yet that 

ALL-SEEING EYE, 

whom the Sun. Moon, and Stars obey, and under 
whose watchful care even Comets perform their 
stupendous revolutions, pervades the inmost re- 
cesses of the human heart, and will reward us 
according to our merits. 

THE ANCHOR AND ARK 

Are emblems of a well-grounded hope and a 
well-spent life. They are emblematical of that 
divine Ark which safely wafts us over this tem- 
pestuous sea of troubles, and that Anchor which 
shall safely moor us in a peaceful harbor, where 
the wicked cease from troubling, and the weary 
shall find rest. 

THE FORTY-SEVENTH PROBLEM OF EUCLID. 

This was an invention of our ancient friend 
and brother, the great Pythagoras, who, in his 
travels through Asia, Africa, and Europe, was 
initiated into the several orders of priesthood, 
and raised to the sublime degree of Master Ma- 
son. This wise philosopher enriched his mind 
abundantly in a general knowledge of things 



MASTER MASON. 213 

and more especially in Geometry, or Masonry. 
On this subject lie drew out many problems and 
theorems; and, among the most distinguished, 
he erected this, which, in the joy of his heart, 
he called Eureka, in the Grecian language sig- 
nifying I have found it; and upon the discovery 
of which he is said to have sacrificed a hecatomb. 
It teaches Masons to be general lovers of the 
arts and sciences. 

THE HOUR-GLASS 

Is an emblem of human life. Behold ! how 
swiftly the sands run, and how rapidly our lives 
are drawing to a close ! We cannot without as- 
tonishment behold the little particles which are 
contained in this machine ; how they pass away 
almost imperceptibly; and yet, to our surprise, 
in the short space of an hour they are all ex- 
hausted ! Thus wastes man. To-day, he puts 
forth the tender leaves of Hope ; to-morrow, 
blossoms, and bears his blushing honors thick 
upon him; the next day comes a frost, which 
nips the shoot; and when he thinks his great- 
ness is still aspiring, he falls like autumn leaves, 
to enrich our mother-earth. 



214 



GENERAL AHIMAN EEZON. 



THE SCYTHE 

Is an emblem of Time, which cuts the brittle 
thread of life, and launches us into eternity. 
Behold ! what havoc the scythe of Time makes 
among the human race ! If by chance we should 
escape the numerous evils incident to childhood 
and youth, and with health and vigor arrive to 
the years of manhood ; yet, withal, we must 
soon be cut down by the all-devouring scythe 
of Time, and be gathered into the land where 
our fathers have gone before us. 




Thus we close the explanation of the emblems 
upon the solemn thought of death, which, with- 
out revelation, is dark and gloomy; but we are 



MASTER MASON. 215 

suddenly revived by the ever -green and ever- 
living sprig of Faith in the merits of the Lion of 
the tribe of Judah ; which strengthens us, with 
confidence and composure, to look forward to a 
blessed immortality; and doubt not, but in the 
glorious morn of the resurrection, our bodies will 
rise, and become as incorruptible as our souls. 

Then let us imitate the good man in his vir- 
tuous and amiable conduct; in his unfeigned 
piety to God ; in his inflexible fidelity to his 
trust ; that we may welcome the grim tyrant 
Death, and receive him as a kind messenger sent 
from our Supreme Grand Master, to translate us 
from this imperfect to that all-perfect, glorious, 
and celestial Lodge above, where, the Supreme 
Architect of the Universe presides. 



216 



GENERAL AHIMAN KEZ0N. 



CHAEGE TO THE CANDIDATE. 



Brother : Your zeal for our institution, the 
progress you have made in our mysteries, and 
your steady conformity to our useful regulations, 
have pointed you out as a proper object for this 
peculiar mark of our favor. 

Duty and honor now alike bind you to be 
faithful to every trust; to support the dignity of 
your character on all occasions; and strenuously 
to enforce, by precept and example, a steady 
obedience to the tenets of Freemasonry. Ex- 
emplary conduct, on your part, will convince 
the world that merit is the just title to our 
privileges, and that on you our favors have not 
been undeservedly bestowed. 

In this respectable character, you are author- 
ized to correct the irregularities of your less 
informed brethren ; to fortify their minds with 
resolution against the snares of the insidious, 
and to guard them against every allurement to 
vicious practices. To preserve unsullied the 
reputation of the Fraternity ought to be your 
constant care; and, therefore, it becomes your 
province to caution the inexperienced against a 



MASTER MASON. 217 

breach of fidelity. To your inferiors in rank 
or office, you are to recommend obedience and 
submission; to your equals, courtesy and affa- 
bility; to your superiors, kindness and conde- 
scension. Universal obedience you are zealously 
to inculcate; and by the regularity of your own 
conduct, endeavor to remove every aspersion 
against this venerable institution. Our ancient 
landmarks you are carefully to preserve, and 
not suffer them on any pretense to be infringed, 
or countenance a deviation from our established 
customs. 

Your honor and reputation are concerned in 
supporting with dignity the respectable character 
you now bear. Let no motive, therefore, make 
you swerve from your duty, violate your vows, 
or betray your trust ; but be true and faithful, 
and imitate the example of that celebrated artist 
whom you have this evening represented. Thus 
you will render yourself deserving of the honor 
which we have conferred, and worthy of the 
confidence we have reposed in you. 

Having thus given a general summary of the Lectures 

restricted to the three Degrees of the Order, and made such 

remarks on each Degree as might illustrate the subjects 

treated, little farther can be wanted to encourage the zealous 

10 



218 



GENERAL AHIMAN REZON. 



Mason to persevere in Lis researches. He who has traced 
the Art in*'a regular progress, from the commencement of 
the First to the conclusion of the Third Degree, according 
to the plan here laid down, must have amassed an ample 
store of knowledge, and will reflect with pleasure on the 
good effects of his past diligence and attention. By apply- 
ing the improvements he has made to the general advantage 
of society, he will secure to himself the veneration of Masona 
and the approbation of all good men. 





SENIOR WARDEN. 




$><£» 




JUNIOR WARDEN. TREASURER. 



SECRETARY. 






SENIOR DEACON. 



JUNIOR DEACON. 



STEWARDS. 





MASTERS OE CEREMONIES. TELER. 



48 



219 



OFFICERS' CLOTHING AND JEWELS. 

SUBORDINATE LODGE. 

The Collar must be blue, (of velvet, silk, or merino,) trimmed 
with material of same color, bordered with silver lace. They may 
be ornamented with embroidery or stars. The Jewel is to be sus- 
pended from the point of the Collar. 

The Apron is white lambskin, square at the corners — 13x15 in., 
with flap triangular shape, 5 inches deep at the point, lined and 
bordered with blue. On the flap is delineated an eye, irradiated; 
on the area the square and compass and the letter G, irradiated, 
with flat Masonic tags suspended on either side from under the 
flap. See illustration p. 173. 



Past Master ' 

Master 

Senior "Warden 

Junior Warden 

Treasurer 

Secretary 

Senior Deacon 

Junior Deacon 

Stewards 

Chaplain 

Marshal 

Organist 

M's of Ceremonies 

Tiler 



jewels (silver). 

a compass opened on a quarter circle, 
sun in the center. * 
a square. 
a level, 
a plumb, 
cross keys, 
cross pens. 

square and compass, sun in the center, 
square and compass, quar. moon in center, 
a cornucopia, 
an open Bible, 
cross batons. 
a lyre. 

cross swords. 
a sword, sabre shape. 



• This jewel may be nr.ade of gold, aud enclosed in a wreath. 



GRAND LODGE JEWELS, 




GRAND MASTEE. 





GB. SWORD BEAEEE. 





JUN. GE. WARDEN. GE. TREASURER. 





GE. PURSUIVANT. 



GE. LECTURER. 




SEN. GE. WAEDEN. 




GE. SECEETARY. 



GE. MARSHAL. GB. STAND. BEAEEE, 




GE. DEACONS. 




GR. TELEE. 



GKAND LODGE. 

The Collars of a Grand Lodge should be made of royal purple 
silk velvet, enriched, with gold embroidery, trimmed with gold lace, 
and lined with purple silk. The Jewel is to be suspended from the 
point of the Collar. 

The Apron is white lambskin, 13x15 in., square at the corners, 
trimmed with purple and gold, and flat Masonic tags. The Apron 
and Collar should be made to correspond in richness to the grade 
of the officer for whom they were intended. 



The Jewels of a Grand Lodge are made of gold (or yellow metal), 
and suspended in a circle or wreath. 



Grand Master v 

Past Grand Master 
Deputy Grand Master 
Senior Grand "Warden 
Junior Grand "Warden 
Grand Treasurer 
Grand Secretary 
Grand Chaplains 
Grand Marshal 
G. Standard Bearer 
Grand Sword Bearer 
Grand Stewards 
Grand Deacons 
Grand Pursuivant 
Grand Tiler 



a compass opened on a quarter circle 
sun in the center, 
the same, with triangle. 
a square. 
a level, 
a plumb, 
cross keys, 
cross pens, 
the Holy Bible, 
a scroll and sword crossed, 
a plate, representing a banner, 
a straight sword. 
a cornucopia. 

a dove, bearing an olive branch. 
a sword and trumpet crossed, 
cross swords. 



ANCIENT CEREMONIES. 



These Ceremonies should be carefully studied and well 
understood by every Master of a Lodge. They include the 
ceremonies of Opening and Closing Lodges; Form of Peti- 
tion, and Directions for Organizing Lodges; Consecrating, 
Dedicating, and Constituting new Lodges; Installing Officers 
of Grand and Subordinate Lodges; Grand Visitations; An- 
nual Festivals; Laying Foundation Stones; Dedication of 
Masonic Halls; Sorrow Lodges; Funeral Services; Proces- 
sions, etc., etc. 

SECTION I. 

CONSECRATION, DEDICATION, CONSTITUTION, AND INSTALLATION 
OF OFFICERS OF A NEW LODGE. 

Any number of Master Masons, not less than seven, de- 
sirous of forming a new Lodge, must apply, by petition,* to 
the Grand Master, Deputy Grand Master, or Grand Lodge 
of the State in which they reside, as follows: 

* The mcde of applying by petition to the Grand Master for a warrant to 
meet as a regular Lodge, commenced only in the year 1718; previous to that 
time, Lodges were empowered, by inherent privileges vested in the Fraternity 
at large, to meet and act occasionally under the direction of some able architect; 
and the proceedings of those meetings being approved by the majority of the 
brethren convened at another Lodge assembled in the same district, were deemed 
constitutional. By such an inherent authority the Lodge of Antiquity in 
London now acts, having no warrant from any Grand Lodge, but an authority 
traced from time immemorial, which has been long and universally admitted 
and acknowledged by the whole Fraternity throughout the world, and which 
no warrant or other instrument of any particular Masonic jurisdiction can 
possibly supersede. 



224 GENERAL AHIMAN REZON. 

FOSM OF PETITION FOR A NEW LODGE. 

To the M. W. Grand Master of Masons of the State of : 

The undersigned petitioners, being Ancient Free 
and Accepted Master Masons, having the prosperity 
of the Fraternity at heart, and willing to exert their 
best endeavors to promote and diffuse the genuine 
principles of Masonry, respectfully represent — That 
they are desirous of forming a new Lodge in the .... 
of ....... to be named ....... No .... They there- 
fore pray for Letters of Dispensation, to empower 
them to assemble as a regular Lodge, to discharge 
the duties of Masonry, in a regular and constitutional 
manner, according to the original forms of the Order 
and the regulations of the Grand Lodge. They have 
nominated and do recommend Brother A. B. to be 
the first Master ; Brother 0. D. to be the first Senior 
Warden ; and Brother E. F. to be the first Junior 
Warden of said Lodge. If the prayer of this petition 
shall be granted, they promise a strict conformity to 
the edicts of the Grand Master, and the Constitution, 
laws, and regulations of the Grand Lodge.* 

* This petition, being signed by at least seven regular Masons, and recom- 
mended by a Lodge or Lodges nearest to the place where the new Lodge is to 
be holden, is delivered to the Grand Secretary, who lays it before the G. Lodge, 

In many jurisdictions, the Grand and Deputy Grand Masters, respectively, 
are invested with authority to grant dispensations at pleasure during the reces3 
of the Grand Lodge; in some, they are never issued without the special direc- 
tion of the Grand Lodge. 

Lodges working under dispensation are merely the agents of the G. Lodge 
or Grand officer granting the authority; their presiding officers are not entitled 
to the rank of Past Masters; their officers are not privileged with a vote or voice 
in the Grand Lodge; they cannot change their officers without the special 
approbation and appointment of the Grand Lodge or Grand officer granting 



ANCIENT CEEEMONIES. 225 

CONSECRATION. 

On the day and hour appointed, the Grand Master and 
his officers, or their representatives, meet in a convenient 
room, near to that in which the Lodge is to be consecrated, 
and open the Grand Lodge. 

After the officers of the new Lodge are examined, they send 
a messenger to the Grand Master with the following message: 

Most Worshipful : The Officers and Brethren 

of Lodge, who are now assembled at , 

have instructed me to inform you that the Most 
Worshipful Grand Lodge (or Grand Master) was 
pleased to grant them a Letter of Dispensation, 

bearing date the day of , in the year 

. . . ., authorizing them to form and open a Lodge 
of Free and Accepted Masons, in the of 

the authority; and in case of the cessation of such Lodges, their funds, jewels, 
and other property accumulated by initiations into the several degrees, become 
the property of the Grand Lodge, and must be delivered over to the G-. Treasurer. 

When Lodges that are at first instituted by dispensation have passed a proper 
term of probation, they make application to the Grand Lodge for a Charter of 
Constitution. If this be obtained, they are then confirmed in the possession of 
their property, and possess aU the rights and privileges of regularly-constituted 
Lodges, as long as they conform to the Constitutions of Masonry. After a 
Charter is granted by the Grand Lodge, the Grand Master appoints a day and 
hour for consecrating and constituting the new Lodge, and for insta llin g ita 
Master, Wardens, and other officers. If the Grand Master, in person, attends 
the ceremony, the Lodge is said to be constituted in ample form; if the Deputy 
Grand Master only, it is said to be constituted in due form; but if the power 
of performing the ceremony is vested in any other person, it is said to be con- 
stituted in form. 

When the Charters of Constitution are granted for places where the distance 
is so great as to render it inconvenient for the Grand Officers to attend, the 
Grand Master or his Deputy issues a written instrument, under his hand and 
private seal, to some worthy Present or Past Master, with full power to congre- 
gate, dedicate, and constitute the Lodge, and install its officers. 

10* 



226 GENERAL AHIMAN REZON. 

. . ; that since that period they have regu- 
larly assembled, and conducted the business of 
Masonry according to the best of their abilities; 
that their proceedings having received the ap- 
probation of the Most "Worshipful Grand Lodge, 
they have obtained a Charter of Constitution, 
and are desirous that their Lodge should be 
consecrated, and their Officers installed, agree 
ably to the ancient usages and customs of the 
Craft; for which purpose they are now met, 
and await the pleasure of the Most Worshipful 
Grand Master. 

The Grand Lodge then walk in procession to the room of 
the new Lodge. When the Grand Master enters, the grand 
honors* are given, under direction of the Master of the new 

* Tlie Grand Honors of Masonry are those peculiar acts and gestures by 
which the Craft have always been accustomed to express their homage, their 
joy, or their grief, on memorable occasions. They are of two kinds, the private 
and public, and each of them are used on different occasions and for different 
purposes. 

The private Grand Honors of Masonry are performed in a manner known 
only to Master Masons, since they can only be used in a Master's Lodge. They 
are practiced by the Craft only on four occasions : — when a Masonic Hall is to be 
consecrated, a new Lodge to be constituted, a Master elect to be instaned, cr a 
Grand Master or his Deputy to be received on an official visitation to a Lodge. 
They are used at all these ceremonies as tokens of congratulation and homage. 
And as they can only be given by Master Masons, it is evident that every conse- 
cration of a hall, or constitution of a new Lodge, every instaUation of a Worship- 
ful Master, and every reception of a Grand Master, must be done in the third 
degree. It is also evident, from what has been said, that the mode and manner 
of giving the private Grand Honors can only be personally communicated to 
Master Masons. They are among the aporreta— the things forbidden to be 
divulged. 

The public Grand Honors, as their name imports, do not partake of this secret 
character ; They are given on all public occasions, in the presence of the profane 



ANCIENT CEREMONIES. 227 

Lodge. The officers of the new Lodge resign their seats to 
the Grand Officers, and take their stations on their left. 

as wen as the initiated. They are used at the laying of corner-stones of public 
buUdings, or in other services in which the ministrations of the Fraternity are 
required, and especially in funerals. They are given in the foUowing manner: 
Both arms are crossed on the breast, the left uppermost, and the open palms of 
die hands sharply striking the shoulders; they are then raised above the head, 
the palms striking each other, and then made to faU smartly upon the thighs. 
rhis is repeated three times, and as there are three blows given each time- 
namely, on tne breast, on the palms of the hands, and on the thighs,— making 
nine concussions in an, the Grand Honors are technically said to be given "by 
three times three." On the occasion of funerals, each one of these honors is 
accompanied by the words, "The will of God is accomplished; so mote it he!" 
audibly pronounced by the brethren. 

These Grand Honors of Masonry have undoubtedly a classical origin, and are 
but an imitation of the plaudits and acclamations practiced by the ancient Greeks 
and Romans, in their theaters, their senates, and tlneir public games. There is 
abundant evidence in the writings of the ancients that, in the days of the empire, 
the Romans had circumscribed the mode of doing homage to their emperors 
and great men when they made then' appearance in public, and of expressing 
their approbation of actors at the theatre within as explicit rules and regulations 
as those that govern the system of giving the Grand Honors in Freemasonry. 
This was not the case in the earlier ages of Rome; for Ovtd, speaking of the 
Sabines, says that, when they applauded, they did so without any rules of art: 

"In medio plausu, plausus time arte carebat." 

And Propertius speaks, at a later day, of the ignorance of the country people, 
who, at the theatres, destroyed the general harmony, by their awkward attempts 
to join in the modulated applauses of the more skillful citizens. 

The ancient Romans had carried their science on this subject to such an 
extent, as to have divided these honors into three kinds, differing from each 
other in the mode in which the hands were struck against each other, and in the 
sound that thence resulted. Suetonius, in his Life of Nero, (cap. xx.) gives 
the names of these various kinds of applause, which he says were called ooiribi, 
imbrices, and testce ; and Seneca, in his " Naturales Qucestiones," gives a descrip- 
tion of the manner in which they were executed. The " bonibi," or hums, were 
produced by striking the palms of the hands together, while they were in a 
hoUow or concave position, and doing this at frequent intervals, but with little 
force, so as to imitate the humming sound of a swarm of bees. The " imbrices," 
or tiles, were made by briskly striking the flattened and extended palms of the 
hands against each other, so as to resemble the sound of hail pattering upon 
the tiles of a roof. The " testa?," or earthen vases, were executed by striking the 
palm of the left hand with the fingers of the right collected into one point. By 
this blow a sound was elicited, which imitated that given out by an earthen 
vase when struck by a stick. 

The Romans and other ancient nations having invested this system of applaud- 
ing with all the accuracy of a science, used it in its various forms, not only for 



228 GENEKAL AHIMAN EEZON. 

If the ceremonies are performed in public, the Grand Mar- 
shal then forms the procession in the following order: 

Tiler, with drawn sword; 

Two Stewards, with white rods: 

Master Masons, two and two; 

Junior Deacons ; 

Senior Deacons ; 

Secretaries ; 

Treasurers ; 

Past Wardens; 

Junior Wardens; 

Senior Wardens; 

Past Masters; 

Members of the higher degrees; 

THE NEW LODGE. 

Tiler, with drawn sword; 
Stewards, with white rods; 

Master Masons; 

Junior and Senior Deacons; 

Secretary and Treasurer; 

Two brethren, carrying the Lodge ; 

Junior and Senior Wardens; 

The Holy Writings, carried by the oldest member 

not in office. 

Worshipful Master ; 

the purpose of testifying their approbation of actors in the theatre, but also 
bestowed it, as a mark of respect or a token of adulation, on their emperors and 
other great men, on the occasisn of their making their appearance in public. 
Huzzas and cheers have, in this latter case, been generally adopted by the 
moderns, while the manual applause is only appropriated to successful public 
speakers and declaimers. The Freemasons, however, have altogether preserved 
the ancient custom of applause, guarding and regulating its use by as strict, 
though different rules, as did the Romans; and thus showing, as another evi- 
dence of the antiquity of their institution, that the " Grand Honors " of Free- 
masonry are legitimately derived from the " plausus " or applaudings practiced 
Dy the ancients on public occasions.— Maceey's Lexicon of Freemasonry. See 
Note, p. 336. 



ANCIENT CEKEMOTJIES. 229 

Music. 

THE GRAND LODGE; 

Grand Tiler, with drawn sword; 

Grand Stewards, with white rods; 

Grand Pursuivant, with sword; 

Grand Secretary and Grand Treasurer; 

A Past Master, bearing the Holy Writings, Square, and 

Compasses, supported by two Stewards, with rods; 

Two Burning Tapers, borne by two Past Masters; 

Grand Chaplain and Orator; 

The Tuscan and Composite Orders; 

The Doric, Ionic, and Corinthian Orders; 

Past Grand Wardens; 

Past Deputy Grand Masters ; 

Past Grand: Masters; 

The Celestial and Terrestrial Globes, borne by two brethren ; 

Junior Grand Warden, carrying a silver vessel with oil; 

Senior Grand Warden, carrying a silver vessel with wine; 

Deputy Grand Master, carrying a golden vessel with corn; 

Master of the oldest Lodge, carrying the Book of 

. Constitutions; 

Grand Master, 

Supported by the Grand Deacons, with white rods; 

Grand Standard-Bearer; 

Grand Sword-Bearer, with drawn sword. 

The procession moves on to the church or house where the 
services are to be performed. When the front of the proces- 
sion arrives at the door, they halt, open to the right and left, 
and face inward, while the Grand Master and others, in suc- 
cession, pass through, and enter the house. 

A platform is erected in front of the pulpit, and provided 
with seats for the accommodation of the Grand Officers. 

The Bible, Square, and Compasses, and Book of Consti' 



230 



GENERAL AHIMAN EEZON. 



tutions, are placed upon a table in front of the Grand 
Master; the Lodge* is placed in the center, upon a platform 
covered with white linen, and encompassed by the three 
tapers and the vessels of corn, wine, and oil. 

The following services then take place: 

ODE. 

Air— Shirland. S. M. 



0#T 1 — 


—i — i — jt «n i 


1 T 






A. 4- 










KB-4 — J 


4 — f — ^L,* 1 --_J 


— SI— s— 


— « 


, - 


«J 1 ' 

Great 


Source of Light and 

. 1 


Love, 


To 


/■\4f 4 m 


l* 1 i 




I* 


pj# h- r 


m \ & & - 


I 




ViL/ ^ 








^ 4- i 


L. • 1 


<s) * 





:S=^d=^J^ 




-> , fM - 




n _0 i - 



* ^r-^-|p 



Hear and ac - cept our praise ! 



r$ 



i&t 



* The Lodge, technically speaking, is a piece of furniture, made in imitation 
of the Ark of the Covenant, which was constructed according to the form of the 
Temple. The instrument usually used on occasions of Constituting, Conse- 
crating, and Dedicating Lodges, is a box, of an oblong-square shape, covered 
with white linrn. 



ANCIENT CEREMONIES. 231 

Shine on this festive day, 

Succeed its hoped design, 
And may our Charity display 

A love resembling thine ! 

May this fraternal band, 

Now Consecrated — blest — 
In union all distinguished stand, 

In purity be drest! 

The following, or an extemporaneous Prayer will be 
offered by the Grand Chaplain: 

Great, Adorable, and Supreme Being! We 
praise thee for all thy mercies, and especially for 
giving us desires to enjoy, and powers of enjoy- 
ing, the delights of society. The affections which 
thou hast implanted in us, and which we cannot 
destroy without violence to our nature, are 
among the chief blessings which thy benign 
wisdom hath bestowed upon us. Help us duly 
to improve all our powers to the promotion of 
thy glory in the world, and the good of our 
fellow-creatures. May we be active under thy 
i divine light, and dwell in thy truth. 

Extend thy favor to us who are now entering 
into a Fraternal compact under peculiar obliga- 
tions. Enable us to be faithful to thee, faithful 
in our callings in life, faithful Masons in all the 



232 GENERAL AHIMAN KEZ0N. 

duties of the Craft, and faithful to each other as 
members of this society. Take us under the 
shadow of thy protection; and to thy service and 
glory may we consecrate our hearts. May we 
always put faith in thee, have hope in salvation, 
and be in charity with all mankind !- — Amen. 

Response by the brethren. — So mote it be. 

An Oration, bj some competent brother, when practicable. 

ODE. 

Am— Duke Street L. M. 



j-= 



h 



^E 



■2r 



:^: 



How blest the sa 



cred 



tie, 



that 



m 






S 



-P2I 



Rr-^- 



-tff^ &r 



^=^: 



iz=t 




i 



^ 



Tw? 



B 



binds, In sweet com - mu - nion kin - dred minds ! 



m 



7^- 



£21 



Hf: 



bzz&i 



W^kSM 



-4 



-I-4- 



fet 



^; 



~X. — ^_ 



^—^4- 



s 



y -w\ I 

How swift the heaven -ly 



•d2ZZ! Z2I 

-Hr-f=- 



?2= 



?=2= 



course they run, 
— \ 



:£zp: 



-J^zw- 



ANCIENT CEREMONIES. 



233 




Z2l 



s^BEi 



:iT=e: 



z± 



Whose hearts, whose faith, whose hopes are one. 



<^7— P g 



^=f: 



t=t 



^ 



Together oft they seek the place 
Where Masons meet with smiling face; 
How high, how strong their raptures swell, 
There's none but kindred souls can tell. 

Nor shall the glowing flame expire, 
When dimly burns frail Nature's fire; 
Then shall they meet in realms above, 
A heaven of joy, a heaven of love. 



The Grand Marshal then forms the officers and members 
of the new Lodge in front of the Grand Master. The Deputy 
Grand Master addresses the Grand Master as follows: 

Most Worshipful: A number; of brethren, duly 
instructed in the mysteries of Masonry, having 
assembled together at stated periods, for some 
time past, by virtue of a Dispensation granted 
them for that purpose, do now desire to be con- 
stiiuted into a regular Lodge, agreeably to the 
ancient usages and' customs of the Fraternity. 

The records are then presented to the Grand Master, who 
examines them, and, if found correct, proclaims — 



234 



GENEEAL AHTMAN REZON. 



The records appear to be correct, and are 
approved. Upon due deliberation, the Grand 
Lodge have granted the brethren of this new 
Lodge a Warrant, establishing and confirming 
them in the rights and privileges of a regularly- 
constituted Lodge; which the Grand Secretary 
will now read. 

After the Warrant is read, the Grand Master then says: 

We shall now proceed, according to ancient 
usage, to constitute these brethren into a regu- 
lar Lodge. 

Whereupon the several officers of the new Lodge deliver 
up their jewels and badges to their Master, who presents 
them, with his own, to the Deputy Grand Master, and he to 
the Grand Master. 

The Deputy Grand Master presents the Master elect to 
the Grand Master; saying, 

Most Worshipful: I present you Brother , 

whom the members of the Lodge now to be con- 
stituted have chosen for their Master. 

The Grand Master asks the brethren if they remain satis- 
fied with their choice. \_They how in token of assent] 

The Master elect then presents, severally, his Wardens and 
other officers, naming them and their respective offices. The 
Grand Master asks the brethren if they remain satisfied with 
^ach and all of them. \_They bow, as before."] 



ANCIENT CEREMONIES. 235 

The officers and members of the new Ledge form in front 
of the Grand Master; and the ceremonies of Consecration 
commence. 

The Grand Master and Grand Officers now form them- 
selves in order around the Lodge — all kneeling. 

A piece of solemn music is performed while the Lodge is 
being uncovered. 

After which, the first clause of the Consecration Prayer 
is rehearsed by the Grand Chaplain, as follows: 

Great Architect of the Universe ! Maker and 
Ruler of all Worlds ! Deign, from thy celestial 
temple, from realms of light and glory, to bless 
us in all the purposes of our present assembly ! 
We humbly invoke thee to give us at this, and 
at all times, wisdom in all our doings, strength 
of mind in all our difficulties, and the beauty of 
harmony in all our communications ! Permit us, 
thou Author of Light and Life, great Source 
of Love and Happiness, to erect this Lodge, 
and now solemnly to consecrate it to the honor 
of thy glory! 

Response. — As it was in the beginning, is now, 
and ever shall be ; world without end. — Amen. 

The Deputy Grand Master presents the golden vessel of 
corn, and the Senior and Junior Grand Wardens the silver 
vessels of wine and oil, to the Grand Master, who sprinkles 
the elements of Consecration upon the Lodge. 



23(3 



GENEEAL AHIMAN REZON. 






VESSELS OF CONSECKATION. 



The Grand Chaplain then continues: 

Grant, Lord our God, that those who are 
now about to be invested with the government 
of this Lodge may be endowed with wisdom to 
instruct their brethren in all their duties. May 
brotherly love, relief, and truth always prevail 
among the members of this Lodge ! May this 
bond of union continue to strengthen the Lodges 
throughout the world ! 

Bless all our brethren, wherever dispersed: 
and grant speedy relief to all who are either 
oppressed or distressed. 

We affectionately commend to thee all the 
members of thy whole family. May they in- 
crease in grace, in the knowledge of thee, and 
in the love of each other. 

Finally: May we finish all our work, here be- 
low with thy approbation; and then have our 
transition from this earthly abode to thy heav- 



ANCIENT CEREMONIES. 237 

enly temple above, there to enjoy light, glory, 
and bliss, ineffable and eternal ! 

Response. — As it was in the beginning, is now, 
and ever shall be. So mote it be. — Amen. 

DEDICATION. 

A piece of solemn music is performed. 
The Grand Master, then standing with his hands stretched 
forth over the Lodge, exclaims, 

To the memory of the Holy Saints John, we 
dedicate this Lodge. May every brother revere 
their character and imitate their virtues! 

Response. — As it was in the beginning, is now, 
and ever shall be; world without end. — Amen. 

A piece of music is performed while the brethren of the 
new Lodge advance in procession to salute the Grand Lodge, 
with their hands crossed upon their breasts, and bowing as 
they pass. They then take their places as they were. 

CONSTITUTION. 



The Grand Master then rises, and Constitutes the new 
Ddge in the 1 
the same time: 



Lodge in the following form, all the brethren standing at 



In the name of the Most Worshipful Grand 
Lodge, I now constitute and form you, my 
beloved brethren, into a regular Lodge of Free 



238 GENERAL AHIMAN REZON 

and Accepted Masons. From henceforth 1 em- 
power you to meet as a regular Lodge, consti- 
tuted in conformity to the rites of our Order-, 
and tne Charges of our Ancient and Honorable 
Fraternity ; and may the Supreme Architect of 
the Universe prosper, direct, and counsel you 
in all your doings ! 

Response. — So mote it be. — Amen. 

The public grand honors are then given. 

The powers and privileges of a Subordinate or Warranted Lodge 
are such as are denned in its Warrant, by the Constitutions of the 
Grand Lodge granting the same, and the Ancient Landmarks and 
General Kegulations. They are divided into — 

1. Executive: in the direction and performance of its work, 
under the control of its Master, and in all other matters in aid of 
the Master, who has the primary executive power of a Lodge. 

2. Legislative: embracing all matters relating to its internal 
concerns, not in derogation of the Ancient Landmarks, the Consti- 
tutions and General Regulations of the Grand Lodge, and its own 
particular By-Laws; and 

3. Judicial: embracing the exercise of discipline, and settlement 
of controversies between and over all its members (except the 
Master), and over all Masons and non-affiliated brethren within its 
jurisdiction, subject to an appeal to the Grand Lodge. 

The powers of a Warranted Lodge are, therefore, divided into 
two classes, Inherent and Constitutional: 

The inherent powers of a Lodge, controlled only by the Ancient 
Landmarks, are — 

1. To decide who shall be admitted members of or initiated 
therein; that is, of persons properly qualified. 

2. To make Masons (not more than five at one meeting), of those 
it has decided to admit. 

3. To place on trial a member against whom charges may hava 
been preferred, to pronounce sentence, and enforce discipline. 



• ANCIENT CEEEMONIES. 239 

4. To elect and install its officers. 

5. To fix its time of meeting. 

6. To require its members to contribute to its funds. 

* 7. To be represented at all communications of the Grand Lodge. 

8. To instruct its representatives, for their government, at all 
such communications of the Grand Lodge. 

The constitutional powers of a Lodge, subject to control by the 
Grand Lodge, are — 

1. To make a code of By-Laws for its internal government, not 
in derogation of its inalienable rights, or of those of its members. 

2. To perform all the work pertaining to the three degrees of 
Ancient Craft Masonry. 

3. To transact all business that can be legally transacted by a 
duly-constituted Lodge of Freemasons. 

4. To appeal to the Grand Master or Grand Lodge from the 
decision of the presiding-officer. 

5. To change its place of meeting. 

6. To control its funds. 



INSTALLATION 

OF THE 

OFFICERS OF A LODGE. 

The new Lodge having been Consecrated, Dedicated 
and Constituted, the officers are then to be installed. 

At every annual election in a warranted Lodge, it is 
necessary that the officers should be installed. This 
ceremony may be performed by any Past Master. At 
the Annual Installation, the Installing Officer appoints 
some Present or Past Master, or, if none be present, an 
old well-informed Master Mason, to act as Marshal, 
whose duties will be to present the officers elect severally 
in front of the altar for installation. 

The jewels of the several officers are collected, and laid 
in an orderly manner upon the altar, for convenient use. 

The Grand Master or Installing Officer then says : 

Right Worshipful Deputy: Have you care- 
fully examined the Master nominated in the 
warrant (or elect), and do you find him well- 
skilled in the noble science and the royal art? 

The Deputy replies : 

Most Worshipful Grand Master: I have 
carefully examined, and so find him.* 

G. M. You will then present him at the altar 

for installation. 

The Deputy, taking the Master elect, presents him at 
the altar, saying : 

* A private examination is understood to precede the installation of the Master. 



ANCIENT CEREMONIES. 241 

Most Worshipful Grand Master : 1 present 
my worthy Brother, A. B., to be installed Master 
of this [new] Lodge. I find him to be of good 
morals and of great skill, true and trusty; and 
as he is a lover of the Fraternity, I doubt not 
he will discharge his duties with fidelity and 
with honor. 

The Grand Master then addresses him: 

Brother : Previous to your investiture, it is 
necessary that you should signify your assent to 
those Ancient Charges and Regulations which 
point out the duty of a Master of a Lodge. 

The Grand Master then reads a summary of the Ancient 
Charges to the Master elect, as follows: 

I. You agree to be a good man and true, and 
strictly to obey the moral law ? 

Arts. I do. 

II. You agree to be a peaceful citizen, and 
cheerfully to conform to the laws of the country 
in which you reside ? 

Ans. I do. 

III. You promise not to be concerned in plots 

and conspiracies against the government, but 
11 



24:2 OENEKAL AHIMAN REZON. 

patiently to submit to the law and the consti- 
tuted authorities? 
Ans. I do. 

IY. You agree to pay a proper respect to the 
civil magistrates, to work diligently, live credit- 
ably, and act honorably by all men? 

Ans. I do. 

Y. You agree to hold in veneration the original 
rulers and patrons of the Order of Masonry, and 
their regular successors, supreme and subordi- 
nate, according to their stations; and to submit 
to the awards and resolutions of your brethren, 
in Lodge convened, in every case consistent with 
the Constitutions of the Order? 

Ans. I do. 

YI. You agree to avoid private piques and 
quarrels, and to guard against intemperance and 
excess ? 

Ans. I do. 

YIL You agree to be cautious in your be- 
havior, courteous to your brethren, and faithful 
to your Lodge ? 

Ans. I do. 

YIII. You promise to respect genuine breth- 



ANCIENT CEREMONIES. 243 

ren, and to discountenance impostors, and all 
dissenters from the original plan of Masonry? 
Arts. I do. 

IX. You agree to promote the general good 
of society, to cultivate the social virtues, and to 
propagate the knowledge of the mystic art? 

Arts. I do. 

X. You promise to pay homage to the Grand 
Master for the time being, and to his officers 
when duly installed; and strictly to conform to 
every edict of the Grand Lodge, or General 
Assembly of Masons, that is not subversive of 
the principles and ground- work of Masonry? 

Am. I do. 

XI. You admit that it is not in the power of 
any man, or body of men, to make innovations 
in the body of Masonry? 

Am. I do. 

XII. You promise a regular attendance on the 
committees and communications of the Grand 
Lodge, on receiving proper notice; and to pay 
attention to all the duties of Masonry, on con- 
venient occasions? 

Ans. I do. 

XIII. You admit that no new Lodge shall be 



2±± GENERAL AHIMAN REZ0N. 

formed without permission of the Grand Lodge; 
and that no countenance be given to any ir- 
regular Lodge, or to any person clandestinely 
initiated therein, being contrary to the Ancient 
Charges of the Order? 
Ans. I do. 

XIV. You admit that no person can be regu- 
larly made a Mason in, or admitted a member 
of, any regular Lodge, without previous notice, 
and due inquiry into his character? 

Ans. I do. 

XV. You agree that no visitors shall be re- 
ceived into your Lodge without due examina- 
tion, and producing proper vouchers of their 
having been initiated into a regular Lodge? 

Ans. I do. 

These are the Regulations of Free and Ac- 
cepted Masons. 

The Grand Master then addresses the Master elect as 
follows: 

Do you submit to these Charges, and promise 
to support these Regulations, as Masters have 
done in all ages before you? 

The Master having signified his cordial submission, as 
before, the Grand Master thus addresses him: 



ANCIENT CEREMONIES. 24-5 

Brother A. B. : In consequence of your con- 
formity to the Charges and Regulations of the 
Order, you are now to be installed Master of 
this Lodge, in full confidence of your care, 
skill, and capacity to govern the same. 

The Master is then regularly invested with the insignia 
of his office, and the furniture and implements of his Lodge. 
The various implements of his profession are emblematical 
of our conduct in life, and upon this occasion are carefully 
enumerated. 

The Holy Writings, that great light in Mason- 
ry, will guide you to all truth ; it will direct 
your paths to the temple of happiness, and 
point out to you the whole duty of man. 

The Square teaches us to regulate our actions 
by rule and line, and to harmonize our conduct 
by the principles of morality and virtue. 

The Compasses teach us to limit our desires 
in every station, that, rising to eminence by 
merit, we may live respected and die regretted. 

The Rule directs that we should punctually 
observe our duty; press forward in the path of 
virtue, and, neither inclining to the right nor to 
the left, in all our actions have eternity in view. 

The Line teaches us the criterion of moral 



246 



GENERAL AHIMAN REZON. 



rectitude, to avoid dissimulation in conversation 
and action, and to direct our steps to the path 
which leads to immortality. 

The Booh of Constitutions you are to search at 
all times. Cause it to be read in your Lodge, 
that none may pretend ignorance of the excel- 
lent precepts it enjoins. 

You now receive in charge the Charter, by 
the authority of which this Lodge is held. You 
are carefully to preserve, and in no case should 
it ever be out of your immediate control, and 
duly transmit it to your successor in office. 

You will also receive in charge the By-Laws 
of your Lodge, which you are to see carefully 
and punctually executed. 

You will now be solemnly inducted into the 
oriental chair of King Solomon; during the per- 
formance of this ceremony it is requested that 
all but regularly-installed Masters of Lodges 
and Past Masters will retire.* 

All but actual Masters and Past Masters of Warranted 
Lodgesf are required to retire (or, if more convenient, are 

* If the installation is performed in a public place, this as weU as other 
private ceremonies are omitted. 

t Chapter Past Masters, who have never presided over a Symbolic Lodg? 
are not permitted to be present at Uiis ceremony. 



ANCIENT CEREMONIES. 24:1 

requested to face to the West); the new Master is then 
invested with the mysteries of the Past Master's degree, and 
solemnly inducted into the oriental chair of Solomon. When 
the doors are opened, the brethren return (or are requested 
to face the East); and, forming an avenue on each side, from 
the West to the East, the new Master being in the chair, 
the Grand Master says: 




Master, behold "your brethren! 
Brethren, behold your Master! 



The grand honors are then given. 



When the grand honors are given, a procession is formed, 
and the brethren pass around the Lodge, signifying their 
respect and obedience by the usual distinctive marks in the 
different degrees; during which time the following Installa- 
tion Ode may be sung: 



2^:8 



GENERAL AHIMAN REZON. 



Music — Italian Hymn. 



feq: 



^=S: 



=3=* 



Hail, Ma - son - ry 



5f •*=>-. •*- ~ - 
di - vine, Glo - ry of 



zw w 



A 1- 



^=2 



^3=t 



:^ 



mmm- 



i 



8 



1 — r 



j=g=f: 



a - ges, shine; Long niayst thou reign ! Where'er thy 



1E£ 



:^± 



■&. 



I I I 





Q-tt 


I *. 


I l I 


I fc. 






! N i ■ 




i r i 


i? 


r 






If 




<d 8 ■ % 




vv ; 


& ** 




t; 


m It 
Lod - ges stand, 


May they have 


great com-mand, 


/>aYrt (• • — ■ 




(6 *" 


MD# k , 


— <e 


1 S ) 






_i 1 1 — 

SH 1 


■t- 1= 1— 


1 1 1 

I 9 L. 



I 



-&■■ : ■ S — *- 

w — i* 5 — m- 



^: 



tr-i 



t- j -t 



■S-s- 



And al - ways grace the land; Thou art di - vine. 



ZP=pi 



P3^ 



■?=?- 



*=x 



Great fabrics still arise, 
And grace the azure skies — 

Great are thy schemes; 
Thy noble orders are 
Matchless beyond compare; 



ANCIENT CEREMONIES. 249 

No art with thee can share; 
Thou art divine. 

Hiram, the architect, 
Did all the Craft direct 

How they should build; 
Sol'mon, great Israel's king, 
Did mighty blessings bring, 
And left us room to sing, 
Hail, Royal Art! 

After the singing of the ode, the Master calls the Lodge 
to order, and the other officers are respectively presented in 
the same manner as the Master, by the Conductor, when the 
installing officer delivers to each a short Charge, as follows: 

THE SENIOR WARDEN. 

Brother CD.: You are appointed* Senior 
Warden of this Lodge, and' are now invested 
with the insignia of your office. ■ 

The Level demonstrates that we are descended 
from the same stock, partake of the same nature, 
and share the same hope; and though distinc- 
tions among men are necessary to preserve sub- 
ordination, yet no eminence of station should 
make us forget that we are brethren; for he who 
is placed on the lowest spoke of Fortune's wheel 
may be entitled to our regard; because a time 

* When the Installation is not of the officers of a new Lodge, the words 
•• have been elected," should be substituted for the words " are appointed," is 
all cases where the officer is chosen by ballot. 
11* 



250 GENERAL AHIMAN EEZON, 

will come, and the wisest knows not how soon, 
when all distinctions, but that of goodness, shall 
cease; and Death, the grand leveler of human 
greatness, reduce us to the same state. 

Your regular attendance on our stated meet- 
ings is essentially necessary. In the absence of 
the Master, you are to govern this Lodge ; in his 
presence, you are to assist him in the govern- 
ment of it. I firmly rely on your knowledge of 
Masonry and attachment to the Lodge for the 
faithful discharge of the duties of this important 
trust. Look well to the West. 

He is conducted to bis station in the Lodge. 
THE JUNIOR WARDEN. 

Brother E. F. : You are appointed Junior 
Warden of this Lodge, and are now invested 
with the badge of your office. 

The Plumb admonishes us to walk uprightly 
in our several stations; to hold the scales of Jus- 
tice in equal poise; to observe the just medium 
between intemperance and pleasure; and to 
make our passions and prejudices coincide with 
the line of our duty. To you is committed the 
superintendence of the Craft during the hours 



ANCIENT CEREMONIES. 251 

of refreshment : it is, therefore, indispensably 
necessary that you should not only be temperate 
and discreet in the indulgence of your own in- 
clinations, but carefully observe that none of 
the Craft be suffered to convert the purposes of 
refreshment into intemperance and excess. — 
Your regular and punctual attendance is par- 
ticularly requested, and I have no doubt that 
you will faithfully execute the duty which you 
owe to your present appointment. — Look well 
to the South. 

He is conducted to his station. 

THE TEEASUEEE. 

Brother G. H. : You are appointed Treasurer 
of this Lodge, and are now invested with the 
badge of your office. It is your duty to receive 
all moneys from the hands of the Secretary; 
keep just and regular accounts of the same, and 
pay them out by order of the Worshipful Master 
and the consent of the Lodge. I trust your 
regard for the Fraternity will prompt you to the 
faithful discharge of the duties of your office. 

He is conducted to his station. 



252 GENEEAL AHIMAN EEZON. 

THE SECRETARY. 

Brother I. K. : You are appointed Secretary 
of this Lodge, and are now invested with the 
badge of your office. It is your duty to observe 
all the proceedings of the Lodge; make a fair 
record of all things proper to be written; re- 
ceive all moneys due the Lodge, and pay them 
over to the Treasurer. Your good inclination 
to Masonry and this Lodge, I hope, will induct 
you to discharge the duties of your office with 
fidelity, and, by so doing, you will merit the 
esteem and applause of your brethren. 

He is conducted to his station. 

THE CHAPLAIN. 

Kev. Brother L. M. : You are appointed 
Chaplain of this Lodge, and are now invested 
with the badge of your office. It is your duty 
to perform those solemn services which we 
should constantly render to our infinite Creator; 
and which, when offered by one whose holy 
profession is "to point to heaven, and lead the 
way," may, by refining our souls, strengthening 
our virtues, and purifying our minds, prepare 
us for admission into the society of those above, 
whose happiness will be as endless as it is perfect 



ANCIENT CEREMONIES. 253 

THE SENIOK AND JUNIOR DEACONS. 

■ Brothers L. M. and N". 0. : You are appointed 
Deacons of this Lodge, and are now invested 
with the badge of your office. It is your prov- 
ince to attend on the Master and Wardens, and 
to act as their proxies in the active duties of the 
Lodge; such as in the reception ef candidates 
into the different degrees of Masonry; the intro- 
duction and accommodation of visitors, and in 
the immediate practice of our rites. The Square 
and Compasses, as badges of your office, I in- 
trust to your care, not doubting your vigilance 
and attention. 

They are conducted to their stations. 

THE STEWARDS, OR MASTERS OF CEREMONIES.* 

Brothers R S. and T. U. : You are appointed 
Stewards (Masters of Ceremonies) of this Lodge, 
and are now invested with the badge of your 
office. You are to assist the Deacons and other 
officers in performing their respective duties. 
Your regular and early attendance at our meet- 
ings will afford the best proof of your zeal and 
attachment to the Lodge. 

* Many Lodges have abolished the title of Stewards, and substituted that 0/ 
Masters o.f Ceremonies, who perform the duties appertaining to the former. 



254 GENERAL AHIMAN REZON. 

THE TILER, 

Brother Y. W. : You are appointed Tiler of 
this Lodge, and I invest you with the implement 
of your office. As the sword is placed in the 
hands of the Tiler, to enable him effectually to 
guard against the approach of cowans and eaves- 
droppers, and suffer none to pass or repass but 
such as are duly qualified, so it should admonish 
us to set a guard over our thoughts, a watch at 
our lips, post a sentinel over our actions: thereby 
preventing the approach of every unworthy 
thought or deed, and preserving consciences 
void of offense toward God and toward man. 
Your early and punctual attendance will afford 
the best proof of your zeal for the institution. 

He is conducted to his station. 

CHARGES TO THE OFFICERS. 

Worshipful Master : The Grand Lodge hav- 
ing committed to your care the superintendence 
and government of the brethren who are to 
compose this Lodge, you cannot be insensible of 
the obligations which devolve on you as their 
head, nor of your responsibility for the faithful 
discharge of the important duties annexed to 



ANCIENT CEREMONIES. 



255 



your appointment. The honor, reputation, and 
usefulness of your Lodge will materially depend 
on the skill and assiduity with which you manage 
its concerns; while the happiness of its members 
will be generally promoted, in proportion to the 
zeal and ability with which you propagate the 
genuine principles of our institution. 

For a pattern of imitation, consider the great 
luminary of Nature, which, rising in the East, 
regularly diffuses light and luster to all within 
the circle. In like manner, it is your province 
to spread and communicate light and instruction 
to the brethren of your Lodge. Forcibly impress 
upon them the dignity and high importance of 
Masonry; and seriously admonish them never to 
disgrace it. Charge them to practice out of the 
Lodge those duties which they have been taught 
in it; and by amiable, discreet, and virtuous con- 
duct, to convince mankind of the goodness of 
the institution; so that when a person is said to 
be a member of it, the world may know that he 
is one to whom the burdened heart may pour 
out its sorrows; to whom distress may prefer 
.its suit; whose hand is guided by justice, and 
whose heart is expanded by benevolence. In 



256 GENERAL AHIMAN REZON. 

short, by a diligent observance of the By-laws 
of your Lodge, the Constitutions of Masonry, 
arid, above all, the Holy Scriptures, which are 
given as a rule and guide to your faith, you will 
be enabled to acquit yourself with honor and 
reputation, and lay up a crown of rejoicing, which 
shall continue when time shall be no more. 

Brother Senior and Junior Wardens : You 
are too well acquainted with the principles of 
Masonry, to warrant any distrust that you will be 
found wanting in the discharge of your respective 
duties. Suffice it to say, that what you have 
seen praiseworthy in others, you should carefully 
imitate; and what in them may have appeared 
defective, you should in yourselves amend. You 
should be examples of good order and regularity; 
for it is only by a due regard to the laws, in your 
own conduct, that you can expect obedience to 
them from others. You are assiduously to assist 
the Master in the discharge of his trust; diffusing 
light and imparting knowledge to all whom he 
shall place under your care. In the absence of 
the Master, you will succeed to higher duties; 
your acquirements must, therefore, be such, as 
that the Craft may never suffer for want of 



ANCIENT CEREMONIES. 



25' 



proper instruction. From the spirit which you 
have hitherto evinced, I entertain no doubt that 
your future conduct will be such as to merit the 
applause of your brethren and the testimony of 
a good conscience. 

The members of the Lodge then, all standing, the Grand 
Master delivers the following 

CHAEGE TO THE BEETHEEN OF THE LODGE. 

Such is the nature of our constitution, that as 
some must of necessity rule and teach, so others 
must, of course, learn to submit and obey. 
Humility, in both, is an essential duty. The 
officers who are appointed to govern your Lodge 
are sufficiently conversant with the rules of pro- 
priety, and the laws of the institution, to avoid 
exceeding the powers with which they are in- 
trusted; and you are of too generous dispositions 
to envy their preferment. I, therefore, trust that 
you will have but one aim, to please each other, 
and unite in the grand design of being happy 
and communicating happiness. 

Finally, my brethren, as this association has 
been formed and perfected in so much unanimity 
and concord, in which we greatly rejoice, so may 
it long continue. May you long enjoy every 



;58 



GENERAL AHIMAN KEZ0N. 



satisfaction and delight, which disinterested 
friendship can afford. May kindness and broth- 
erly affection distinguish your conduct, as men 
and as Masons. Within your peaceful walls, 
may your children's children celebrate with joy 
and gratitude the annual recurrence of this 
auspicious solemnity. And may the tenets of 
our profession be transmitted through your 
Lodge, pure and unimpaired, from generation 
to generation. 

The Grand Marshal then proclaims the new Lodge, as 
follows: 

In the name of the Most Worshipful Grand 

Lodge of the State of I proclaim this 

new Lodge, by the name of . . Lodge, No. 

, legally consecrated, dedicated, constituted, 

and the officers duly installed. 

The grand honors are then given. 
The following, or some other appropriate Ode may be sung: 

Music — Italian Hymn. 




-—\ &i — I — 

S 1 — ^i— 



3= t 

2> ®L 



Hail ! Bro - ther Ma - sons ! hail ! Let friend - ship 



IS 



^=^: 



T= 



:t=: 



±= 



ANCIENT CEREMONIES. 



259 



Htt ^ ! 




1 1 




i i r 


• t/fl — /J i i 


| 


4PI J 1 




j 


|yf &*& -, 1 






, 


J m 4 


im - i* 2 


<S-J • 


1 1 C 


1 


A m w - 


ilk; m r * 


<^3 . 






S .m w 


long pre - vail, And bind us fast; 


May har-mo- 


/«\4t P _ (• 




I 






pj* F r 




19 1 




. 


■<_• 1 


p* 


r 


p 1 




1 ' 


H— 




1 1 ~ 


1 1 1 



m 



^m 



3=£ 



M m 



ny and peace Our hap -pi- 



rn - crease, 






ff— gdz^zz^ 



- g . 



i — i — r-M — ^— t- 

And friend-ship nev - er cease, "While life doth last. 



m 



-eL—J- 



We on the level meet, 
And every brother greet, 

Skilled in our art; 
And when our labor's past, 
Each brother's hand we'll grasp, 
Then on the square, at last, 

Friendly we'll part. 

May Wisdom be our care, 
And Virtue form the square 

By which we live; 
That we at last may join 
The Heavenly Lodge sublime, 
Where we shall perfect shine 

With God above. 



'200 GENERAL AHIMAN KEZON. 

The new Master may return thanks. 

The Grand Chaplain then pronounces the following, or 
some other appropriate 

BENEDICTION. 

Almighty and everlasting God, from whom 
cometh every good and perfect gift, send down 
upon thy servants here assembled the healthful 
spirit of thy grace, that they may truly please 
thee in all their doings. Grant, Lord, power 
of mind and great understanding unto those 
whom we have this day clothed with authority 
to preside over and direct the affairs of this 
Lodge; and so replenish them with the truth 
of thy doctrine, and adorn them with humility 
of life, that, both by word and good example, 
they may faithfully serve thee, to the glory of thy 
holy name, and to the advancement, for all good 
purposes, of our beloved institution. — Amen. 

Response. — So mote it be. 
The Grand Lodge returns to its own hall, and closes. 



INSTALLATION 



OFFIOEBS OF A GRAND LODGE 



At the hour appointed for the installation of the officers 
of the Grand Lodge, the Installing Officer (who should be 
the retiring Grand Master, the actual Grand Master of an- 
other jurisdiction, or a Past Grand Master) will assume the 
chair, call to order, and announce the business before the 
Grand Lodge. The officers to be installed will then vacate 
their places respectively, and substitutes will be appointed 
for the occasion. 

The Grand Master and the other Grand Officers elect, to 
be installed, will be in waiting in an adjoining apartment. 

The announcement of the Installing Officer may be in the 
following form: 

Brethren : Tour Grand Master and other Grand 
Officers for the ensuing year, having been duly elect- 
ed, we are now in readiness to perform the ceremony 
of installation. The B. W. Grand Marshal will an- 
nounce to them that we are waiting to receive them. 

The Grand Marshal then retires, and on his return reports: 

Most Worshipful : The Grand Master and other 
Grand Officers elect are without, in readiness to be 
installed into office, when it is your pleasure to re- 
ceive them. 



262 GENERAL AHIMAN REZON. 

Installing Officer. The E. W. Grand Marshal will 
admit them, and conduct them to the East before 
the altar. 

(Should there be objection to the installation of any or 
either of them, it must now be made.) 

As they enter the room, the Grand Lodge is called up by 
the Installing Officer in the usual manner, and remain standing. 

The Grand Marshal conducts them to the altar in proces- 
sion, two and two, in order of rank, the Grand Master elect 
and the Deputy Grand Master being first. He then says: 

Most Worshipful : The Grand Officers elect are 
before you, and await your pleasure. I have the 
honor to present to you for installation Brother A. B., 
who has been duly elected Grand Master of Masons 
of the State of for the ensuing year. 

Ins. Off. (to the Grand Master elect). My Brother : 
The exalted station to which the free choice of your 
Brethren has called you, involves great responsibili- 
ties, and requires to be inaugurated by solemn sanc- 
tions. It elevates you to a position from which the 
power and prerogative may depart with the expiration 
of your term of service, but the honor and dignity, 
except by your own act, never. Have you been 
instructed in the secret rites and ceremonies apper- 
taining to the high office of Grand Master of Masons 
preparatory to your installation, and by which yon 
may acquire and forever retain the evidence of your 
rank among Masons ? 



INSTALLATION OF A GRAND LODGE. 263 

G. 31. elect. I liave not. 

Ins. Off. My Brother, it will be necessary for you 
to retire, and receive those instructions from our M. 
W. Past Grand Masters here present, who will escort 
you. And as we are now upon the threshold of a 
great and important undertaking, Masonic teachings 
require that we should bow in solemn prayer with 
cur E. W. Grand Chaplain. 

Grand Chaplain. Brethren, let us pray. 

The Grand Chaplain may then make an appropriate ex- 
temporaneous prayer, or use the following: 

Eternal Source of Life and Light! We thine 
unworthy creatures reverently bow before thee in 
adoration and praise. As when we first saw the light 
at our mystic altar, we first implored thy guidance, 
protection, and aid, so now we seek thee for thy divine 
blessing and direction. In thy might we are strong, 
and without thee, in our best and highest estate, we 
are but frail and feeble beings. We humbly implore 
thy divine favor upon this occasion, and upon the 
institution in whose services we are now engaged. 
Make it yet more helpful and beneficial to our race, 
and inspire all who are connected with it with an 
ardent love to thee, to each other, and to every mem- 
ber of the human family. Bless now thy servant 
before thee, who is about to assume a new and im- 
portant relation to his brethren. Give him wisdom ; 
give him strength ; give him love. Enable him so to 



264 GENERAL AHIMAN REZON. 

bear rule that lie may keep in view the best interests 
of the great brotherhood now about to be committed 
to his charge. Teach him to feel that he is about to 
assume great and trying responsibilities, and enable 
him so to discharge them as to win all hearts. Add 
thy blessing upon the brethren who are to be asso- 
ciated with him in office. May they feel a just sense 
of their accountability to thee and to the Fraternity ; 
and may they ever be faithful and zealous, and assist 
to uphold the hands of their chief in all good deeds. 
In thee, O God ! as in the days of bur apprenticeship, 
do we put our trust. Be thou our faithful Friend, 
Conductor, and Guide, in the unseen vicissitudes of 
life before us, and bring us all, at last, to see the 
Great Light, inaccessible and full of glory, in thy 
presence, where we shall behold thee with unclouded 
vision for evermore. — Amen. 

Besponse. — So mote it be ! 

Ins. Off. The Most Worshipful Brethren, Past 
Grand Masters present, will now retire with the 
Grand Master, and give him suitable instructions in 
the manner known to them only, preliminary to the 
further ceremonies of installation. 

He then calls down, and the Grand Officers elect, other 
than the Grand Master, are provided with seats near the 
altar. The Past Grand Masters retire to some suitable 
apartment, and engage in ceremonies, not proper to be writ- 
ten, with the Grand Master elect. 



INSTALLATION OF A GRAND LODGE. 265 

When this is done, they return, having previously given 
notice of their approach by the Grand Marshal. Upon their 
entrance, the Grand Lodge is again called up, and after they 
have arrived near the East, one of their number says: 

Past Grand Master. Most Worshipful : Our dis- 
tinguished Brother having been duly instructed by us, 
is now prepared to assume his installation vows. 

Ins. Off. It is well ; and with pleasure do we now 
proceed in our further services. K. W. Grand Mar- 
shal, you will conduct our Brother to the altar, to 
take upon himself the obligation appertaining to the 
duties of his office. 

The Grand Marshal conducts him to the altar, where he 
kneels, the acting Grand Deacons holding their rods crossed 
over his head. The Installing Officer then administers the 
oath of office, the Grand Master elect repeating after him, 
as follows: 

I, A. B., in the presence of Almighty God, and 

before the Grand Lodge of the State of , do 

promise and swear, that, to the best of my ability, I 
will faithfully, honestly, and impartially perform the 
duties of Grand Master of Masons in this jurisdiction 
during my term of office ; and that I will conform to 
and maintain the Constitutions, laws, rules, and reg- 
ulations of the Grand Lodge of the State of , 

and the usages and customs of Free and Accepted 
Masons, and at all times enforce a strict obedience 

thereto. So help me God. 
12 



268 GENERAL AHIMAN REZON. 

He then rises, and the Grand Marshal conducts him neai 
the chair of the Installing Officer. 

Ins. Off. Most Worshipful Brother (for from 
henceforth you are entitled thus to be hailed) : In 
inducting you to your chair of office, as a symbol 
of the commencement of your government over the 
Craft, I am performing a most solemn duty. By 
immemorial usage and the irrevocable landmarks of 
Masonry, you are invested, as Grand Master of Ma- 
sons, with powers and prerogatives which are well 
nigh absolute. The interests of the Craft, for weal 
or wo, are placed in your hands during your term of 
office. The good resolutions which I doubt not that 
you have formed in your own mind that these powers 
shall not be abused or perverted by you, I would 
gladly strengthen by a word of admonition, which it 
will not become me henceforth to utter. The very 
consciousness of the possession of a great power will 
ever make a generous mind cautious and gentle in 
its exercise. To rule has been the lot of many, and 
requires neither strength of intellect or soundness of 
judgment ; to rule well has been the fortune of but 
few, and may well be the object of an honorable 
ambition. It is not by tha strong arm or the iron 
will that obedience and order, the chief requisites of 
good government, are secured, but by holding the 
key to the hearts of men. 

The office of Grand Master is of great antiquity and 
respect, and is one of the highest dignities to which 



INSTALLATION OF A GRAND LODGE. 267 

we may aspire. Its incumbent, to rule well, should 
possess and practice several important requisites. 

As a man, lie should be of approved integrity and 
irreproacL able morals ; freed from the dominion of 
hasty temper and ill-governed passions ; of good re- 
pute in the w T orld ; and practicing, as an example to 
the Craft, the cardinal virtues of Fortitude, Prudence, 
Temperance, and Justice. 

As a citizen, he should be loyal to his government, 
obedient to its laws, prompt in the duties he owes to 
society, and a pattern of fidelity in all social and 
domestic relations. 

As a Mason, he should cling to the old landmarks, 
and be sternly opposed to their infringement; be a 
proficient in the laws, language, and literature of the 
Fraternity ; be desirous to learn, and apt to teach ; 
though not for the time a workman, yet be master of 
the work, and qualified to earn his wages ; be prompt 
to aid and relieve, and slow to demand it ; be ever 
mindful that, though elevated for a time above his 
fellows, that he is elevated by them, and that he is 
yet a Craftsman, more sacredly bound by a Crafts- 
man's obligation ; and that he should cultivate every 
where and at all times the golden tenets of Brotherly 
Love, Relief, and Truth. 

As an officer, he should remember, first of all, that 
he is an individual Mason, sharing in that respect a 
common lot with his Brethren, and therefore inter- 
ested in t*ie welfare of each and all; be devoid of 



268 GENERAL AHIMAN REZON. 

undue ostentation and haughty overbearing , be ac- 
cessible to all, cultivating the closest friendship and 
the most unlimited confidence with his associate 
officers ; be eager to take counsel with his Brethren, 
and ready to give it ; be patient in investigation and 
hearing; be deliberate in judgment; be prompt in 
execution ; be forbearing long and much with evil- 
doers ; be ready to reward good ; be devoid of favor- 
itism, and wholly impartial; be watchful over the 
treasury ; having an eagle eye upon every portion of 
his jurisdiction ; and breasting over the restless spirit 
of innovation. 

Such are some of the most important qualifications 
which a Grand Master should possess, and the leading 
errors which he should avoid. It may be that most, 
if not all, of your predecessors have failed to reach 
this standard : but it is attainable ; and be it your 
purpose to reach it, and be a bright and shining 
example to those who shall come after you ! 

It now but remains for me to clothe you with the 
external insignia of your rank and authority. 

I now with great pleasure invest you with this jewel 
of your office, whose symbolic meaning will now 
have a new and striking significance to you. (Pre- 
sents tlie jetoel.) 

I also present you with this gavel, as the potent 
emblem of Masonic power, which, in your hands, 
should never be sounded in vain. (Presents gavel.) 



INSTALLATION OF A GKAND LODGE. 289 

I now surrender to you this seat of authority. 
(Places him in the chair.) 

And render you this, the first act of homage due 
to you as Grand Master. 

The Grand Master having beet covered on taking the 
chair, the Installing Officer uncovers, and bows very low. 

Ins. Off. I now hail, salute, and proclaim you Grand 

Master of Masons of the State of ! Brethren, 

behold your Grand Master ! 

Senior Grand Warden. Brethren, behold our Grand 
Master! 

Junior Grand Warden. Brethren, behold our Grand 
Master ! 

The Brethren, with their arras crossed, * * * * *; 
and then all, under the direction of the Installing Officer, 
salute with the public grand honors. 

The retiring Grand Master may then address his newly- 
installed successor and brethren, and the Grand Master may, 
if he chooses, also address the Grand Lodge. If he does not 
wish to do so, he may call down, and the brethren continue 
seated during the remainder of the installation, except as called 
up during the obligations. 

It will be proper for the Grand Master here to announce 
the names of the appointed officers, that they may be installed 
with the rest. 

In case of the reelection of a Grand Master, the preceding 
ceremony will be omitted, except that he be conducted near 
the chair, the Charge given him, he is invested with the jewel 
and gavel, inducted and saluted as above directed. So in the 



270 GENERAL AHIMAN REZON. 

case ot any other officer being reelected, be will be invested 
and given the Charge only. 

The Grand Master thon proceeds with the installation of 
the remaining officers, or he may place the Installing Officer 
again in the chair, delivering to him, without ceremony, the 
gavel and jewel. In designating the officers hereafter, we 
will suppose the last to have been done. 

Ins. Off. E. W. Grand Marshal, you will now pre- 
sent the Deputy Grand Master elect for installation. 

Grand Marshal. Most Worshipful : I have the 
pleasure to present to you, for installation, Brother 
C. D., who has been duly elected to the office of 
Deputy Grand Master. 

The foregoing address of the Installing Officer, and pre- 
sentation by the Grand Marshal, may be used for all the 
remaining officers, simply changing the name and title of 
the officer. It may also be used for the Grand Master, 
when reelected. The order of the Installing Officer, next- 
following, will be omitted when the officer to be installed 
has been reelected. 

Ins. Off. R. W. Grand Marshal, you will conduct 
our Brother to the altar, to take upon himself the 
obligation appertaining to the duties of his office. 

The Grand Marshal conducts him to the altar, when he 
kneels, and is attended by the Grand Deacons, as in the 
case of the Grand Master, and takes the same obligation, 
with the change of name and designation of office. 

Ins. Off. R. W. Brother : You have not been an 
inattentive observer of the ceremony of installing the 



INSTALLATION OF A GRAND LODGE. 271 

M. W. Grand Master; for you are aware that, in case 
of his incapacity to act in contingencies mentioned 
in our constitutions, you succeed to his duties and 
prerogatives, as you do also when acting as his sub- 
stitute in any matters specially delegated to you. 
Your office, therefore, is one of great dignity and 
importance ; and it was in view of these considera- 
tions that your Brethren selected you to fill it. 
Treasure up, therefore, the suggestions made to the 
M.W. Grand Master; for you know not how soon 
they may have a personal application to you ; and 
remember, also, that usage, as well as our particular 
regulations, have placed you in most intimate and con- 
fidential relations to him, as supporter and counselor. 
I now, with pleasure, proceed to invest you with 
your jewel of office (gives it), and proclaim you Deputy 

Grand Master of Masons of the State of You 

will now be seated in your place, which is at the right 
hand of the M. W. Grand Master. 

Before he is seated, the Installing Officer calls up the 
Grand Lodge, and the Deputy Grand Master is saluted 
with the grand honors. 

The others of the first six elective Grand Officers are pre* 
seated aad obligated ia like manner as the Deputy Grand 
Master, but without being saluted with the grand honors. 

The Charges to the remaining officers installed (which 
may be varied at the pleasure of the Installing Officer, when 
special occasion requires,) arc as follows: 



*2i'Z GENERAL AHIMAN REZON. 

TO THE SENIOR GRAND WARDEN. 

Eight Woeshipful Beothee : The position which 
you occupy in the Grand Lodge and among the Fra- 
ternity is one of no little importance. In the Grand 
Lodge, to control practically the admission of all 
visitors, to announce specially those who are of rank 
or eminence, and to aid in the preservation of order, 
and at all times to render counsel and advice to the 
Grand Master, are high and responsible duties, re- 
quiring circumspection, vigilance, and reflection ; but 
when to these is superadded the more onerous labor, 
in conjunction with the Junior Grand Warden, of 
diligently preserving the ancient landmarks through- 
out the jurisdiction, it then becomes a trust of deep 
moment to the welfare of the Craft. Your fitness for 
the discharge of such a trust undoubtedly led to your 
selection for the office by your Brethren, and it will 
be your duty and pleasure so to act as to justify their 
confidence. 

In investing you with the jewel of your office, and 
directing you to the place of your immediate official 
action, in the West. I am performing a grateful duty. 

TO THE JUNIOR GRAND WARDEN. 

Eight Woeshipful Beother: As the duties of 
your office and the qualifications for it are almost 
identical with those of the Senior Grand Warden, 
except as it respects the introduction of visitors, 1 
will only add to the Charge given to that officer, that 



INSTALLATION OF A GRAND LODGE. 273 

you be equally vigilant and circumspect, not only at 
your station in the Grand Lodge, but in the broader 
field of action without, dividing "with him his labors, 
and taking due care that the great object of your 
united solicitude shall remain inviolate. 

Accept the jewel of your office, and repair to the 
South, being ever watchful, whether in labor or at 
refreshment, that the high twelve of observation do 
not find you with your work, and that of the Craft 
you superintend, unperformed. 

TO THE GRAND TREASURER. 

Eight Worshipful Brother: In intrusting you 
with the books and funds of the Grand Lodge, as 
appertaining to your office, I am but their organ in 
placing them in your possession, as one well qualified 
to keep and manage them, as your past integrity, 
accuracy, and prompt business habits testify, an ap- 
preciation of which has been evinced by their choice 
of you as Grand Treasurer. 

The keys forming the jewel of your office have a 
twofold significance : They are instruments to bind as 
well as to loose ; to make fast, as well as to open. 
They will never, I am confident, be used by you in 
any other manner than the constitutions, laws, rules, 
and regulations of the Grand Lodge shall direct. 

TO THE GRAND SECRETARY. 

Eight Worshipful Brother : Usage, as well as 

positive enactments from time to time, have rendered 
12* 



274 GENERAL AHIMAN REZON. 

the duties of the office of Grand Secretary more on- 
erous and varied than that of any other officer. 
Brought by his official position more immediately 
into communication with the whole body of the Fra- 
ternity, it is requisite that he should possess abih ty, 
skill, and industry, to meet the various demands upon 
him. Placed in a position where he holds almost 
constant correspondence with our Masonic brethren 
of every state and country, upon him devolves, in a 
large degree, the good name and credit of the Masonic 
family of this State. The Fraternity should enable 
him to maintain it ; he should strive that it be main- 
tained. Courtesy and patience are to be elements in 
his manners and character. Vigilance and fidelity 
must also be necessary qualities. 

Our constitutions, my Brother, point out to you fully 
the duties of your office, and I will not recapitulate 
them. Your capability for their prompt and faithful 
execution has induced your Brethren to confide this 
trust to you, and I feel assured that it is well placed. 

In investing you with your official jewel, the pens, 
I am persuaded that they will make an endearing 
record, not only to your praise, but to the welfare of 
a Craft so largely dependent upon your experience 
and integrity. 

TO THE GBAND CHAPLAIN. 

Reverend and Right "Worshipful Brother : That 
Holy Book, which is the chart and text-book of your 



INSTALLATION OF A GRAND LODGE. 275 

sacred calling, is also the great light of Masonry, and 
forever sheds its benignant rays upon every lawful 
assemblage of Free and Accepted Masons. Teach 
us from its life-giving precepts ; intercede for us with 
that Divine Majesty which it so fully reveals and 
unfolds to us ; and warm us by its lessons of infinite 
wisdom and truth, and you will have faiUifully per* 
formed your sacred functions and fulfilled your im- 
portant trust. 

It is fitting that an emblem of the sacred volume 
should be the jewel of your office, with which I now 
invest you. 

TO THE GRAND LECTUEEE 

Eight Worshipful Brother : The care and pre- 
servation of our ancient ritual, and the perpetuation 
of the time-honored landmarks embraced in it, and 
which may not be written, devolves upon you. And 
as that ritual has enshrined within it, in symbol and 
allegory, certain great and essential moral truths, 
you should be as perfect in the symbolism as in the 
mere formula of language which teach us how our 
rites are to be administered. As Grand Lecturer, 
also, you should be Master of the ceremonial ob- 
servances of the Fraternity, and give instructions in 
the manner of rendering them most striking and 
effective. You are the preceptor of the Fraternity, 
and your deportment should be consistent with the 
nature of your office-work. For upon your teachings 



276 GENERAL AHIMAN REZON. 

depend not only the uniformity and perpetuity, but 
the character and impressiveness of our rites, and 
they should be imparted, both by oral communica- 
tion and example. On no point are the Craft so 
punctilious and exacting as upon the beauty and 
accuracy of the work and lectures : hence many eyes 
will be upon you. A courteous manner, an unwearied 
patience, and a diligent application are requisites for 
your place, and no rash or innovating hand will be 
tolerated in your department of labor. 

In installing you into office, and presenting your 
jewel, I am happy to be enabled to say that your 
established skill and learning, and your ability to 
undergo the constitutional tests, have proved you to 
be a Master "Workman. 

TO THE GEAND MAESHAL. 

Eight Worshipful Brother : The duties of your 
office require energy, activity, and quickness of per- 
ception. The good order of the Fraternity, in its 
general assemblies and processions, depends upon 
your care, skill, and assiduity. Possessing these 
qualifications, you have been appointed Grand Mar- 
shal, and I now with pleasure install you into office, 
and invest you with your appropriate jewel. It de- 
notes command, as the organ of the Grand Master, to 
whom you will be near at hand to execute his orders. 



INSTALLATION OF A GRAND LODGE. 



277 



TO THE GBAND STANDAED-BEAEEH. 

Eight "Worshipful Brother : Your duty is to carry 
and uphold tho banner of the Grand Lodge on occa- 
sions of ceremony and public procession. The em- 
blems upon it are as ancient as the march of the 
children of Israel from bondage, and the Ark is the 
symbol of hope and safety. Bear them well aloft, 
for the world, as well as the Craft, ever honors them. 
Beceive the jewel of your office, and let it remind you 
that you are never to part with that standard, when 
under your care, while you have life to defend it. 

to the geand swokd-bearee. 

Bight Worshipful Brother: The sword which 
you bear is the time-honored symbol of Justice and 
Authority. It reminds the beholder of the dignity 
of the body whose emblem it is. It is also the guard- 
ian and protector of the standard of the Grand Lodge. 
Be ever faithful to your trust. Let this jewel of your 
office remind you of its nature. 

to the grand stewards. 

Eight Worshipful Brothers : In olden times, your 
province was to superintend and provide for the fes- 
tivals of the Craft, and that duty still remains to you, 
although there is rarely occasion for its exercise. But 
we are taught that " it is better to go to the house of 
mourning, than to the house of feasting," and hence 
on you has been appropriately disposed the dispensa- 



278 GENERAL AHIMAN EEZON. 

tion of our beneficent charities. That it is a grateful 
duty, all hearts testify, and we know that yours most 
fully responds to it. Receive the jewels of your ofiice, 
together with the white rods. 

TO THE GEAND DEACONS. 

Eight Worshipitjl Brothers : As messengers of 
the Grand Officers, and as useful assistants in our 
ceremonies, your respective official positions are of 
very great value and importance to the comfort and 
good order of the Grand Lodge. Vigilance and zeal 
are necessary requisites of your offices, and we know 
that you possess them. 

As Senior and Junior Deacons of tkis-Grand Lodge, 
you are now invested with the jewels of office, together 
with these rods, as tokens of your authority. 

TO THE GEAND PURSUIVANT. 

"Worshipful Brother : You are to act as the mes- 
senger of the Grand Lodge, and the herald to an- 
nounce the approach of visitors and strangers. In 
so doing, possess yourself of the necessary informa- 
tion to announce their rank and position properly, 
and exercise a sound discretion, so as not to interfere 
Avith its labors. Be cautious and vigilant, that no 
improper person may gain admittance. You, also, 
have in your keeping the clothing and jewels of the 
Grand Officers, which you should be careful to keep 
in a good condition, and neatly and orderly arranged 



INST ALL ATION OF A GRAND LODGE. 279 

for use at all times. Eeceive your emblem of office, 
and repair to your station inside the door. 

TO THE GEAND TILEE. 

"Worshipful Brother : The importance of the du- 
ties of your place can not be overrated. Care and 
watchfulness are indispensably requisite, and in all 
cases, unless thoroughly satisfied with the character 
and identity of those desiring admittance, let your 
doubts prevail. Ours is a sanctuary, intrusted to 
you faithfully and vigilantly to guard, and you have 
always at hand the means of being fully satisfied. 
Irreparable injury might result from a negligent or 
careless discharge of your duty. Your station is ever 
outside the door, and to which you will now repair 
with this jewel, and also with this implement of your 
office. (Giving a sword.) 

The several officers being now duly installed, the Installing 
Officer will retire, after surrendering the jewel and gavel to 
the Grand Master. It may be proper and expedient before 
doing so, to have an appropriate ode or piece of music. 

Grand Master. Et. "Worshipful Grand Marshal : 
I now declare the several officers of the Most Wor- 
shipful Grand Lodge of the State of duly 

installed into office for the ensuing year, in ample 
form. You will cause proclamation to be made in 
the South, West, and East. 

The Junior Grand Deacon proclaims in the South, the 
Senioi Grand Deacon in the West, and the Grand Mar 



280 GENEKAL AHIMAN EEZON. 

Blial in the East, each as follows, the Grand Lodge being 
called up: 

By order of the Most W orsldpf ul Grand Master, 
and by authority of the Most "Worshipful Grand 
Lodge of Free and Accepted Masons of the State of 

,1 proclaim that its Grand Officers are now 

duly installed in ample form. 

Response. — So mote it be ! 

The Grand Lodge is called down. 




LAYING FOUNDATION-STONES 



OF 



PUBLIC STEUCTUEES. 



This Ceremony is conducted by the Grand Master and 
his officers, assisted by the members of the Grand Lodge, 
and such officers and members of private Lodges as can con- 
veniently attend. 

The Chief Magistrate and other civil officers of the placo 
where the building is to be erected, also generally attend on 
the occasion, 

At the time appointed, the Grand Lodge is convened in 
some suitable place. 

A band of music is provided, and the brethren appear, 
dressed in dark clothes, and white gloves and aprons. 

The Lodge is opened by the Grand Master, and the rules 
for regulating the procession to and from the place where the 
ceremony is to be performed, are read by the Grand Secretary. 

The necessary cautions are then given from the Chair, 
and the Grand Lodge is called from labor; after which, the 
procession sets out in the following order: 

Tiler, with drawn sword; 
Stewards, with rods; 

Master Masons; 
Two Deacons, with rods} 
Secretary and Treasurer; 

Past Wardens; 

Two Wardens; 



282 



GENERAL AHIMAN EEZON. 



Past Masters; 

Mark Masters; 

Royal Arch Masons ; 

Knights Templar;* 

Music ; 

Grand Tiler, with drawn sword; 

Grand Stewards, with white rods; 

Principal Architect, with Square, Level, and Plumb; 

Grand Secretary and Grand Treasurer; 

Bible, Square, and Compasses, carried by a Master of a 

Lodge, supported by two Stewards; 

Grand Chaplains; 

The Five Orders of Architecture; 

Past Grand Wardens; 

Past Deputy Grand Masters; 

Past Grand Masters; 

Chief Magistrate and Civil Officers of the place; 

Junior Grand Warden, carrying the silver vessel with oil; 

Senior Grand Warden, carrying the silver vessel with wine; 

Deputy Grand Master, carrying the golden vessel with corn; 

Master of the oldest Lodge, carrying Book of Constitutions; 

Grand Master, 

Supported by two Deacons, with rods; 

Grand Standard-Bearer; 

Grand Sword-Bearer, with drawn sword. 

A triumphal arch is usually erected at the place where the 
ceremony is to be performed. 

The precession, arriving at the arch, opens to the right 
End left, and, uncovering, the Grand Master and his officers 
pass through the lines to the platform, while the rest of the 
brethren surround the platform, forming a hollow square. 



* Whenever Knights Templar appear in a procession, they should act as au 
escort or guard of honor to the Grand Lodge. 



IAYINCx FOUNDATION-STONES. 



283 



The Grand Master commands silence, and announces tbo 
purposes of the occasion, when the following or some other 
appropriate Ode is sung: 



Music — Rule Britannia, 



1st. 



ijiJl^ fezp= gggg 



•v 



I 



When earth's foun - da 

2d. 



tion first was laid, By 



^=^ 



£b£EB 



-gr-W. 



-p- 



=3 



+-T 






When earth's foun • da 
BASS. 



tion first was laid, By 



a£ 



£±fcf? 



— [~- &— — g — g — - 



;»-4-^ 



^ 



5t 




jg -fg- 



^Sc 



■&-■£: 



-& — & . ■ % 



-J^et- 



■m 



the Al - niigh - ty Artist's hand, 'Twas then ourperfect, our 



±=zfc=3!£ 



' I i H : : — I — ter-k—fr—m-J- 



t± 



tttsd 



the Al-migh - ty Artist's hand, 'Twas then our perfect, our 



lg 



p — &—&—<&- 



stat!: 



i 



^^g-jg: 



^— <gL-<d— ^» yj £ 



&- 



m 



-d-*- 



per - feet laws were made, Es - tablished by 




_-p=^: 



*=r: 



:M—:^: 






te± 



his 



«> 



per -feet laws were made, Es - tablished by 



IE 



-)g &\ @^~ 



-fS>- 



At- 



284: 



GENERAL AHIMAN BEZOtf. 



:£=p: 



■£- 



--=!- 



— — <g? 



IjB .ffi- 



£=£=£: 



strict command. Hail! mys-te -rious, hail, glo-rious Ma- 




S=K 



:te=^=:^ 



=l_^- 



strict command. Hail! mys - te -rious, hail, glo-rious Ma- 



(te 



£=£: 



.^._ — ^_ 



:£=£: 



:(?: 



stz^!: 



pi 



i^mp: 



i^-^-j^- 



f^PEffffi 



^ 



son -ry ! That makes us ev - - er great and free. 




son -ry ! That makes us ev 



er great and free. 



Up 



^z:^; 



■"-at 



-^p- 



-•=R 



:£=£ 



=3= 



1 



In vain mankind for shelter sought, 
In vain from place to place did roam, 

Until from heaven, from heaven he was taught 
To plan, to build, to fix his home. 
Hail! mysterious, etc. 

Illustrious hence we date our Art, 
Which now in beauteous piles appear, 

And shall to endless, to endless time impart, 
How worthy and how great we are. 
Hail! mysterious, etc. 

Nor we less famed for every tie, 

By which the human thought is bound; 

Love truth and friendship, and friendship socially, 
Unite our hearts and hands around. 
Hail! mysterious, etc. 



IAYINCx FOUNDATION -STONES. 285 

Oar actions still by Virtue blest, 

And to our precepts ever true. 
The world, admiring, admiring, shall request 

To learn, and our bright paths pursue. 
Hail! mysterious, etc. 

The necessary preparations are now made for laying 
the stone, on which is engraved the year of Masonry, the 
name of the Grand Master, and such other particulars as 
may be deemed necessary. 

The stone is raised up by the means of an engine, 
erected for that purpose. 

The Grand Chaplain delivers the following or some other 
appropriate 

PEAYEE: 

Almighty God, who hast given us grace at 
this time with one accord to make our common 
supplications unto thee; and dost promise that, 
where two or three are gathered together in thy 
name, thou wilt grant their requests; fulfill now, 
Lord, the desires and petitions of thy servants, 
as may be most expedient for them; granting 
us in this world knowledge of thy truth, and in 
the world to come life everlasting. — Amen. 

Response. — So mote it be. 

The Grand Treasurer, by the Grand Master's command, 
places under the stone various sorts of coin and medals, Ma- 
sonic documents, and such other matters as may be of interest. 



286 GENERAL AHTIVTAN EEZON. 

Solemn music is introduced, and the stone let down 
into its place. 

The principal Architect then presents the working tools 
to the Grand Master, who hands the Square to the Deputy 
Grand Master, the Level to the Senior G rand Warden, and 
the Plumb to the Junior Grand Warden; when the Grand 
Master addresses the Grand Officers as follows.: 

Grand Master, R. W. Deputy Grand Master: 
What is the proper jewel of your office? 

Deputy Grand Master. The Square. 

G M. What are its moral and Masonic uses ? 

D. G. M. To square our actions by the Square 
of Virtue, and prove our work. 

G. 3L Apply the implement of your office to 
that portion of the foundation-stone that needs 
to be proyed, and make report. 

The Deputy applies the Square to the stoue, and says: 

D. G. M. Most Worshipful: I find the stone 
to be square. The Craftsmen have performed 
their duty. 

G. M. R. W. Senior Grand Warbfn What is 
the jewel of your office? 

Senior Grand Warden, The Level. 

G. M. What is its Masonic uss ? 

S. G. W. Morally, it reminds us of equality. 
and its use is to lay horizontals. 



LAYING FOUNDATION-STONES. 287 

G. M. Apply the implement of your office to 
the foundation-stone, and make report. 

This is done. 

8. G. W. Most Worshipful: I find the stone 
to be level. The Craftsmen have performed 
their duty. 

G. M. R. W. Junior Grand Warden: What is 
the proper jewel of your office? 

Junior Grand Warden. The Plumb. 

G. M. What is its Masonic use? 

J. G. W. Morally, it teaches rectitude of con- 
duct, and we use it to try perpendiculars. 

G. M. Apply the implement of your office to 
the several edges of the foundation-stone, and 
make report. 

This is complied with. 

J.G.W. Most Worshipful: I find the stone 
is plumb. The Craftsmen have performed their 
duty. 

G. M. This corueT-stone has been tested by 
the proper implements of Masonry. I find that 
the Craftsmen have skillfully and faithfully per- 
formed their duty, and I do declare the stone to 



288 GENERAL AHIMAN KEZON. 

be well formed, true, and trusty, and correctly 
laid, according to the rules of our ancient Craft. 
Let the elements of Consecration now be pre- 
sented. 




The Deputy Grand Master comes forward with the vessel 
of corn, and, scattering it on the stone, says: 

I scatter this corn as an emblem of plenty. 
May the blessings of bounteous Heaven be show- 
ered upon us and upon all like patriotic and 
benevolent undertakings, and inspire the hearts 
of the people with virtue, wisdom, and gratitude. 

Response. — So mote it be. 




The Senior Grand Warden then comes forward with the 
vessel of wine, and pours it upon the stone; saying, 

I pour this wine as an emblem of joy and 
gladness. May the Great- Ruler of the Universe 



LAYING FOUNDATION-STONES. 2Sl> 

bless and prosper our national, state, and city 
governments, preserve the union of the States, 
and may it be a bond of Friendship and Broth- 
erly Love that shall endure through all time. 
Response. — So mote it be. 




The Junior Grand Warden then conies forward with a 
vessel of oil, which he pours upon the stone, saying, 

I pour this oil as an emblem of peace. May 
its blessings abide with us continually, and may 
the Grand Master of heaven and earth shelter 
and protect the widow and orphan, shield and 
defend them from trials and vicissitudes of the 
world, and so bestow his mercy upon the be- 
reaved, the afflicted, and the sorrowing, that 
they may know sorrowing and trouble no more. 

Response. — So mote it be. 

The Grand Master, standing in front of all, and extending 
his hamds, makes the following 

INVOCATION. 

May the all-bounteous Author of Nature bless 
the inhabitants of this place with an abundance 

13 



^90 GENERAL AHIMAN EEZON. 

of the necessaries, conveniences, and comforts 
of life j assist in the erection and completion of 
this building; protect the workmen against every 
accident; long preserve the structure from de- 
cay; and grant to us all a supply of the corn of 
nourishment, the wine of refreshment, and the oil 
of joy. — Amen. 

Response. — So mote it be. 

The Grand Master strikes the stone three times with the 
gavel, and tlie public grand honors are given. 

The Grand Master then delivers over to the Architect the 
implements of architecture ; saying, 

Worthy Sir (or Brother) : Having thus, as 
Grand Master of Masons, laid the foundation- 
stone of this structure, I now deliver these im- 
plements of your profession into your hands, 
intrusting you with the superintendence and 
direction of the work, having full confidence in 
your skill and capacity to conduct the same. 

The Grand Master ascends the platform, when an appro- 
riate Anthem may be sung. 

The Grand Master then addresses the assembly as follows: 

Men and Brethren here assembled: Be it 
known unto you, that we be lawful Masons, true 
and faithful to the laws of our country, and 



LAYING FOUNDATION-STONES. 



291 



engaged, by solemn obligations, to erect mag- 
nificent buildings, to be serviceable to the breth- 
ren, and to fear God, the Great Architect of the 
Universe. We have among us, concealed from 
the eyes of all men, secrets which cannot be 
divulged, and which have never been found out; 
but these secrets are lawful and honorable, and 
not repugnant to the laws of God or man. 
They were intrusted, in peace and honor, to the 
Masons of ancient times, and having been faith- 
fully transmitted to us, it is our duty to convey 
them unimpaired to the latest posterity. Unless 
our Craft were good, and our calling honorable, 
we should not have lasted for so many centu- 
ries, nor should we have been honored with the 
patronage of so many illustrious men in all 
ages, who have ever shown themselves ready to 
promote our interests and defend us from all 
adversaries. We are assembled here to-day in 
the face of you all, to build a house, which we 
pray God may deserve to prosper, by becoming 
a place of concourse for good men, and promoting 
harmony and brotherly love throughout the 
world, till time shall be no more. — Amen. 



Response. — So mote it be! 



2d2 GENERAL AHIMAN REZON. 

A voluntary collection is then made by the Grand Stew- 
ards amoug the Brethren for the needy workmen, and the 
sum collected is placed upon the stone by the Grand Treasurer. 

The Grand Chaplain then pronounces the following, or 
some other suitable 

BENEDICTION. 

Glory be to God od high, and on earth peace, 
and good- will toward men ! Lord, we most 
heartily beseech thee with thy favor to behold 
and bless this assemblage; pour down thy mercy, 
like the dew that falls upon the mountains, upon 
thy servants engaged in the solemn ceremonies 
of this day. Bless, we pray thee, all the work- 
men who shall be engaged in the erection of 
this edifice; keep them from all forms of acci- 
dents and harm; grant them in health and 
prosperity to live; and finally, we hope, after 
this life, through thy mercy, wisdom, and for- 
giveness, to attain everlasting joy and felicity, 
in thy bright mansion — in thy holy tenrple — not 
made with hands, eternal in the heavens. — Amen. 

Response. — So mote it be. 

After which, the procession returns in the same order to 
the place whence it set out, and the Grand Lodge is closed 
with the usual formalities. 



DEDICATION OF MASONIC HALLS. 



At tlie time appointed for the celebration of the ceremony 
of dedication, the Grand Master and his officers, accompanied 
by the members of the Grand Lodge, meet in a convenient 
room, near to the place where the ceremony is to be perform- 
ed, and the Grand Lodge is opened in ample form. 

The procession is then formed, under direction of the 
Grand Marshal, when the Grand Lodge moves to the hall 
to be dedicated, in the following order: 

Music ; 

Tiler, with drawn sword; 

Stewards, with white rods; 

Grand Secretaries; 

Grand Treasurers; 

A Past Master, bearing the Holy Writings, Square and 

Compasses, supported by two Stewards, with rods; 

Two Burning Tapers, borne by two Past Masters; 

Chaplain and Orator; 

Past Grand Wardens; 

Past Deputy Grand Masters: 

Past Grand Masters 

The Globes; 

Junior Grand Warden, carrying 'a silver vessel with corn; 

Senior Grand Warden, carrying a silver vessel with wine; 

Deputy Grand Master, carrying a golden vessel with oil; 

The Lodge, 

Covered with wirito linen, carried by four Brethren; 

Master of the oldest Lodge, carrying Book of Constitutions; 



291 



GENERAL AHIMAN KEZON". 



Gkaa t d Master, 

Supported by two Deacons, wtth rods; 

Grand Standard-Bearer; 

Grand Sword-Bearer, with drawn sword; 

Two Stewards, with white rods. 

When the Grand Officers arrive at the center of the 
Lodge-room, the Grand honors are given. 

The Grand Officers then repair to their respective stations. 

The Lodge is placed in front of the altar, toward the East, 
and the gold and silver vessels and lights are placed around it. 

These arrangements being completed, the following or 
some other appropriate Ode is sung: 



ipL 



HE> 



2=^. 



5t 



^ 



:&-£: 



-&-w 



fo£ 



Mas - ter Su-prerae! ac - ccpt our praise; 



i 



^ 



•in 



Mas - ter Su - preme ! ac 



3- 11 



z=£ 



:^: 



aEgt 



cept 



our praise 



S: 



±z2=ZZl 



tf£ 



I 



:^2i 



T=l 



si 



ttr^=:?z=f 



Still bless this con - Be - crat - cd band 



=£ 



h—2—e2 & e> ^ 



■sl- 



22: 



^eM 



Still bless tliis con - se - crat - ed band ; 






TZ- 



-=m=^-- 



^ 



I£ZI 



DEDICATION OF MASONIC HALLS. 



295 




Pa - rent of light ! 



mme our 



ways, 



fc^? 



±=t 



?=: 



-i=Z 



=& 



m 



it 



kgzfc 



:p: 



?= 



t= 



1 ^ — L - 

And guide us by 



=^= 



Z± 



thy sov - ercign hand. 



P 



^fcz^ 



^: 



And guide us by 



thy sov - ereign hand. 



m 



t ? — r 



^=^ 



& 



^zz^: 



t=t 



Z2: 



May Faith, Hope, Charity, divine, 
Here hold their undivided reign; 

Friendship and Harmony combine 
To soothe our cares — to banish pain. 

May pity dwell within each breast, 
Relief attend the suffering poor; 

Thousands by this, our Lodge, be blest, 
Till worth, distress'd, shall want no more. 

The Master of the Lodge to which the hall to be dedicated 
belongs, then rises, and addresses the Grand Master as follows: 

Most Worshipful : The Brethren of 

Lodge, being animated with a desire to promote 
the honor and interest of the Craft, have erected 



^96 GENEEAL AHIMAN EEZ0N, 

a Masonic Hall, for their convenience and accom- 
modation. They are desirous that the same 
should be examined by the Most Worshipful 
Grand Lodge ; and if it should meet their appro- 
bation, that it be solemnly dedicated to Masonic 
purposes, agreeably to ancient form and usage. 

The Architect or Brother who has had the management 
of the structure then addresses the Grand Master as follows: 

Most Worshipful: Having been intrusted 
with the superintendence and management of 
the workmen employed in the construction of 
this edifice; and having, according to the best of 
my ability, accomplished the task assigned me, 
I now return my thanks for the honor of this 
appointment, and beg leave to surrender up the 
implements which were committed to my care, 
when the foundation of this fabric was laid, (pre- 
senting to the Grand Master the Square, Level, and 
Pluml), humbly hoping that the exertions which 
have been made on this occasion will be crowned 
with your approbation, and that of the Most 
Worshipful Grand Lodge. 

To which the Grand Master replies: 

Brother Architect: The skill and fidelity 
displayed in the execution of the trust reposed 



DEDICATION OF MASONIC HALLS. 297 

in you at the commencement of this undertaking, 
have secured the entire approbation of the Grand 
Lodge; and they sincerely pray that this edifice 
may continue a lasting monument of the taste, 
spirit, and liberality of its founders. 

The Deputy Grand Master then rises, and says: 

Most Worshipful: The hall in which we are 
now assembled, and the plan upon which it has 
been constructed, having met with your appro- 
bation, it is the desire of the Fraternity that it 
should be now dedicated, according to ancient 
form and usage. 

The Lodge is then uncovered, and a procession is made 
around it in the following form, during which solemn 
music is played. 

Grand Tiler, with drawn sword; 

Grand Sword-Bearer, with drawn sword. 

Grand Standard-Bearer; 

A Past Master, with light; 

A Past Master, with Bible, Square, and Compasses, 

on a velvet cushion; 

Two Past Masters, each with a light; 

Giand Secretary and Treasurer, with emblems; 

Grand Junior Warden, with vessel of corn; 

Grand Senior Warden, with vessel of wine; 

Deputy Grand Master, with vessel of oil; 

Grand Master; 
13* Two Stewards, with rods. 



'298 GENEEAL AHIMAN PJEZON. 

When the procession arrives at the East, it halts; the 
music ceases, and the Grand Chaplain maizes the following 

CONSECRATION PRAYER. 

Almighty and ever-glorious and gracious Lord 
God, Creator of all things, and Governor of every 
thing thou hast made, mercifully look upon thy 
servants, now assembled in thy name and in thy 
presence, and bless and prosper all our works 
begun, continued, and ended in thee. Graciously 
bestow upon us Wisdom, in all our doings; 
Strength of mind in all our difficulties, and the 
Beauty of harmony and holiness in all our com- 
munications and work. Let Faith be the 
foundation of our Hope, and Charity' the-fruit 
of our obedience to thy revealed will. 

May all the proper work of our institution that 
may be clone in this house be such as thy wis- 
dom may approve and thy goodness prosper. 
And, finally, graciously be pleased, thou Sove- 
reign Architect of the Universe, to bless the 
Craft, wheresoever dispersed, and make them 
true and faithful to thee, to their neighbor, and 
to themselves. And when the time of our labor 
is drawing near to an end, and the pillar of our 
strength is declining tc the ground, graciously 



DEDICATION OF MASONIC HALLS. 



299 



enable us to pass through the "valley of the 
shadow of death," supported by thy rod and thy 
staff, to those mansions beyond the skies where 
love, and peace, and joy forever reign before thy 
throne. — Amen. 

Response. — So mote it be ! 

All the other Brethren keep their places, and assist ia 
singing the Ode, which continues during the procession, 
excepting only at the intervals of dedication. 

ODE. 
Music — Old Hundred. 



*& 



^ — S- 



2± 



:a: 



-± 



^=q 



Ge - nius of Ma - son - ry, dc - scend, 



*£2£ 



7^^~~T^ 



22t 



nius of 



Ma - son - ry, de - scend, 



WSEB 



^2=^= 



P 



% — r^- =?s 



^: 



-z± 



22: 



** 



And with thee bring thy spot - less 'train, 



§i 



-J^Z=22I 



1^=2^ 



zi 



And with thee bring thy spot - less train, 



TS-^ <S>" 



-^ 



4—1 1 



f# 



3=£ 



300 



GENERAL AHIMAN EEZON. 



OT5 



1 



^: 



:^: 



~r± 



Z=fc 



22 



zL 



i 



*& 



Con - stant our ea - cred rites at - tend, 



3=$ 



22: 



^: 



T2 



^=^=tzz2=^ 



5 



Con - stant our sa - cred rites at - tend, 



:^: 



2fc 



5=- 



22: 



22. 



,C*fc*== 



1 



:^: 



?=C 



22=^ 



?z: 



22 1 : 



t) 



While we a - dore thy peace - ful 



fe» 



reign. 



#=221 



^2 ^2 



22: 



3=3- 



While we a - dore thy peace - ful reign. 



m 



$=& 



st 



?z=Z 



st 



-■^—^-^r- 2 - 




The first procession being made around the Lodge, tho 
Grand Master having reached the East, the Grand Junior 
Warden presents the vessel of corn to the G. Master; saying, 

Most Worshipful: In the dedications of Ma- 
sonic Halls, it has been of immemorial custom 
to pour corn upon. the Lodge, as an emblem of 



DEDICATION OF MASONIC HALLS. 



301 



nourishment. I, therefore, present you this 
vessel of corn, to be employed by you according 
to ancient usage. 

The Grand Master then, striking thrice with his mallet 
Dours the corn upon the Lodge ; saying, 

In the name of the great Jehovah, to whom 
be all honor and glory, I do solemnly dedicate 
this hall to Freemasonry. 

The grand honors are given. 

Bring with thee Virtue, brightest maid! 

Bring Love, bring Truth, bring Friendship 
While social Mirth shall lend her aid [here; 

To soothe the wrinkled brow of Care. 




<3£m5g3 



The second procession is then made around the Lodge, 
and the Grand Senior Warden presents the vessel of wina 
to the Grand Master; saying, 

Most Worshipful : Wine, the emblem of re- 
freshment, having been used by our ancient 
brethren in the dedication and consecration of 
their Lodges, I present you this vessel of wine. 



302 GENERAL AHIMAN REZON. 

to be used on the present occasion according to 
ancient Masonic form. 

The Grand Master then sprinkles the wine upon the 
Lodge; saying, 

In the name of the holy Saints John, I do 
solemnly dedicate this hall to Virtue. 

The grand honors are twice repeated. 

Bring Charity! with goodness crowned, 
Encircled in thy heavenly robe! 

Diffuse thy blessings all around, 
To every corner of the Globe! 




The third procession is then made round the Lodge, 
and the Deputy Grand Master presents the vessel of oil to 
the Grand Master; saying, 

Most Worshipful : I present you, to be used 
according to ancient custom, this vessel of oil, 
an emblem of that joy which should animate 
every bosom on the completion of every import- 
ant undertaking. 

The Grand Master then sprinkles the oil upon the 
Lodge; saying, 



DEDICATION OF MASONIC HALLS. 303 

In the name of the whole Fraternity, I do 

solemnly dedicate this hall to Universal Benev- 
olence. 

The grand honors are thrice repeated. 

To Heaven's high Architect all praise, 
All praise, all gratitude be given, 

Who deigned the human soul to raise, 
By mystic secrets, sprung from Heaven. 

The Grand Chaplain, standing before the Lodge, then 
makes the following 

INVOCATION. 

And may the Lord, the giver of every good 
and perfect gift, bless the Brethren here assem- 
bled, in all their lawful undertakings, and grant 
to each one of them, in needful supply, the corn 
of nourishment, the wine of refreshment, and the 
oil of joy. — Amen. 

Response. — So mote it be. 

The Lodge is then covered, and the Grand Master retires 
to his chair. 

The following or an appropriate original oration may then 
be delivered, and the ceremonies conclude with music: 

Brethren : The ceremonies we have perform- 
ed are not unmeaning rites, nor the amusing 
pageants of an idle hour, but have a solemn 



304: GENERAL AHIMAN EEZON. 

and instructive import. Suffer me to point it 
out to you, and to impress upon your minds the 
ennobling sentiments they are so well adapted 
to convey. 

This Hall, designed and built by Wisdom, sup- 
ported by Strength, and adorned in Beauty, we 
are first to consecrate in the name of the great 
Jehovah; which teaches us, in all our works, 
begun and finished, to acknowledge, adore, and 
magnify him. It reminds us, also, in his fear 
to enter the door of the Lodge, to put our trust 
in him while passing its trials, and to hope in 
him for the reward of its labors. 

Let, then, its altar be devoted to his service, 
and its lofty arch resound with his praise ! May 
the eye which seeth in secret witness here the 
sincere and unaffected piety which withdraws 
from the engagements of the world to silence 
and privacy, that it may be exercised with less 
interruption and less ostentation. 

Our march round the Lodge reminds us of 
the travels of human life, in which Masonry is 
an enlightened, a safe, and a pleasant path. Its 
tesselated pavement of Mosaic-work intimates 
to us the chequered diversity and uncertainty 



DEDICATION OF MASONIC HALLS. 



305 



of human affairs. Our step is time; our pro- 
gression, eternity. 

Following our ancient Constitutions, with 
mystic rites we dedicate this Hall to the honor 
of Freemasonry. 

Our best attachments are due to the Craft. 
In its prosperity, we find our joy; and, in pay- 
ing it honor, we honor ourselves. But its worth 
transcends our encomiums, and its glory will 
outsound our praise. 

Brethren : it is our pride that we have our 
names on the records of Freemasonry. May it 
be our high ambition that they should shed a 
luster on the immortal page ! 

The Hall is also dedicated to Virtue. 

This worthy appropriation will always be duly 
regarded while the moral duties which our sub- 
lime lectures inculcate, with affecting and im- 
pressive pertinency, are cherished in our hearts 
and illustrated in our lives. 

As Freemasonry aims to enliven the spirit of 
Philanthropy, and promote the cause of Charity, 
so we dedicate this Hall to Universal Benevo- 
lence; in the assurance that every brother will 
dedicate his affections and his abilities to the 



306 GENERAL AFTTVTAN REZON. 

sanie generous purpose; that while he displays 
a warm and cordial affection to those who are 
of the Fraternity, he will extend his benevolent 
regards and good wishes to the whole family of 
mankind. 

Such, my brethren, is the significant meaning 
of the solemn rites we have just performed, be- 
cause such are the peculiar duties of every 
Lodge. I need not enlarge upon them now, 
nor show how they diverge, as rays from a cen- 
ter, to enlighten, to improve, and to cheer the 
whole circle of life. Their import and their 
application is familiar to you all. In their 
knowledge and their exercise may you fulfill the 
high purposes of the Masonic Institution! 

How many pleasing considerations, my breth- 
ren, attend the present interview! While in 
almost every other association of men, political 
animosities, contentions, and wars interrupt the 
progress of Humanity and the cause of Benevo- 
lence, it is our distinguished privilege to dwell 
together in peace, and engage in plans to per- 
fect individual and social happiness. While in 
many other nations our Order is viewed by pol- 
iticians with suspicion, and by the ignorant with 



DEDICATION OF MASONIC HALLS. 307 

apprehension, in this country, its members are 
too much respected, and its principles too well 
known, to make it the object of jealousy or 
mistrust. Our private assemblies are unmo- 
lested; and our public celebrations attract a 
more general approbation of the Fraternity, 
Indeed, its importance, its credit, and, we trust, 
ijts usefulness, are advancing to a height un- 
known in any former age. The present occasion 
gives fresh evidence of the increasing affection 
of its friends; and this noble apartment, fitted 
up in a style of such elegance and convenience, 
does honor to Freemasonry, as well as reflects 
the highest credit on the respectable Lodge for 
whose accommodation and at whose expense it 
is erected. 

We offer our best congratulations to the Wor- 
shipful Master, Wardens, Officers, and Members 

of Lodge. We commend their zeal, and 

hope it will meet with the most ample recom- 
pense. May their Hall be the happy resort of 
Piety, Yirtue, and Benevolence ! May it be pro- 
tected from accident, and long remain a monu- 
ment of their attachment to Freemasonry ! May 
their Lodge continue to nourish; their union to 



308 GENEEAL AHIMAN KEZON. 

strengthen; and their happiness to abound! — 
And when they, and we all, shall be removed 
from the labors of the earthly Lodge, may we 
be admitted to the brotherhood of the perfect, 
in the building of God, the Hall not made with 
hands, eternal in the heavens ! 

The Grand Lodge is again formed in procession, as at 
first, returns to the room where it was opened, and ia 
closed in ample-form. 




GRAND VISITATIONS. 



The Grand Master, accompanied by the Grand Officers 
should, at least once a year, or as often as he may deem 
expedient, visit the Lodges under his jurisdiction, to make 
the customary examinations. When this laudable duty 
becomes impracticable, from the extent of jurisdiction and 
large number of Lodges, the Grand Master may appoint 
any one or more of his Grand Officers, who shall visit and 
inspect such Lodges as the Grand Master shall designate, 
and make report to him of the result. 

The following is the ceremony observed on such occasions: 

The Grand Secretary, by command of the Grand Master 
or Presiding Grand Officer, notifies the Lodge of the 
intended visit. 

The Master opens his Lodge in the third degree, and 
places his Deacons at the sides of the door, with their 
staves crossed. The Brethren arrange themselves in a line 
from the door, on each side, to the Chair. The orders, borne 
by some of the most respectable private Brethren, wait neai 
the door, to walk before the Grand Master when they enter. 
This being arranged in this manner, the Master deputes a 
Past Master to escort the Grand Officers, who enter in the 
following form: 

Grand Marshal; 

Grand Stewards; 

Grand Pursuivant, with sword; 

Two Grand Deacons; 

Grand Treasurer and Secretary; 

Grand Chaplain; 



310 GENERAL AHIMAN REZON. 

Senior and Junior Grand Wardens; 

Graud and Deputy Grand Masters; 

Two Grand Deacons. 

The Grand Tiler remains at the door. 

They proceed up to the East, when they open to the right 
and left, and the Grand Master passes through to the Chair; 
they then close, and take their seats on the right of the 
Master, who receives the Grand Master according to ancient 
usage, with the private grand honors of Freemasonry, and 
resigns to him the Chair and the Gavel, when the officers of 
the Lodge resign their seats to the corresponding Grand 
Officers. The Master then delivers to the Grand Master the 
Warrant of Constitution, the Treasurer's and Secretary's 
books, and a statement of the funds of the Lodge, for his 
inspection. Having examined them, he expresses his appro- 
bation, or makes such observations as the circumstances and 
situation of the Lodge may require. The Grand Master 
then resigns the Chair to the Worshipful Master, and the 
Grand Officers leave their seats, and repair to the East. 

Should the Grand Officers retire before the Lodge is closed, 
the same ceremony must be observed as at their entrance. 




The services herein arranged for the Burial of the Dead are 
adapted for all the purposes for which ceremonies of that character 
may he required. The arrangement is such that any portion of 
the service — each part being complete — may be used as occasion 
requires. It is not expected that the whole ceremony will or can 
be used at any one time. If the weather should be stormy, or the 
body of the deceased taken, for interment, to a distance, where 
it would be impossible for the brethren to attend, that portion 
of the service set apart for the Lodge-room, or at the house of 
the deceased, may be x^erformed. 



MASONIC FUNERAL SERVICES: 

PKEPARED BY 

ROBERT MACOY, 

AUTHOR OF THE MASONIC MANUAL, BOOK OF THE LODGE, TRUE MASONIC 
GUIDE, PAST DEPUTY GRAND MASTER, GRAND RECORDER, ETC. 



The Ceremonies which are observed on the occasion oi 
funerals are highly appropriate; they are performed as a 
melancholy Masonic duty, and as a token of respect and 
affection to the memory of a departed brother. 

GENERAL DIRECTIONS. 

I. No Freemason can be buried with the formalities 
of the Fraternity, unless it be at his own- request, or that 
of some of his family, communicated to the Master of 
the Lodge of which he died a member; foreigners or 
sojourners excepted; nor unless he has received the 
Master Mason's degree, and from this restriction there 
can be no exception. 

II. Fellow-Crafts or Entered Apprentices are not en- 
titled to these obsequies; nor can they be allowed to 
unite, as Masons, in the funeral of a brother. 

HE. No Lodge, or body of Masons, can unite in the 
obsequies of a person not a Mason, without permission 
of the Grand Master, or consent of the Grand Lodge. 

IV. The Master of the Lodge, having received notice 
of the death of a brother, (the deceased having attained 
14 



314: GENERAL AHIMAN KEZON. 

to the degree of Master Mason,) and of his request to 
be buried with the ceremonies of the Craft, fixes the 
day and hour for the funeral, (unless previously arranged 
by the friends or relatives of the deceased,) and issues 
his command to the Secretary to summon the Lodge. 
He may invite as many Lodges as he may think proper, 
and the members of those may accompany their officers 
in form; but the whole ceremony must be under the 
direction of the Master of the Lodge of which the de- 
ceased was a member. 

V. Upon the death of a sojourner, who had express- 
ed a wish to be buried with the Masonic ceremonies, 
the duties prescribed in Article IV. will devolve upon 
the Master of the Lodge within whose jurisdiction the 
death may occur; and if in a place where there be more 
than one Lodge, then upon the Master of the oldest 
Lodge, unless otherwise mutually arranged. 

VI. Whenever civic societies, or the military, may 
unite with Masons in the burial of a Mason, the body of 
the deceased must be in charge of the Lodge having 
jurisdiction. The Masonic services should in all respects 
be conducted as if none but Masons were in attendance. 

VII. If the deceased was a Grand or Past Grand 
officer, the officers of the Grand Lodge should be invited; 
when the Master of the Lodge having jurisdiction, will 
invite the Grand officer present who has attained the 
highest rank to conduct the burial service. 

VHI. The pall-bearers should be Masons, selected by 
the Master. If the deceased was a member of a Chapter, 
Commandery, or Consistory, a portion of the pall-bearers 
should be taken from these bodies -severally. 



masonic funeral services. 315 

IX. The proper clothing for a Masonic funeral is a 
black hat, black or dark clothes, black neck-tie, white 
gloves, and a plain square white linen or lambskin apron, 
with a band of black crape around the left arm, above 
the elbow, and a sprig of evergreen on the left breast. 
The Master's gavel, the Wardens' columns, the Deacons' 
and Stewards' rods, the Tiler's sword, the Bible, the Book 
of Constitutions, and the Marshal's baton, should be 
trimmed with black crape, neatly tied with white ribbon. 
The officers of the Lodge should, and Past Masters and 
Grand Officers may, wear their official jewels. 

X. "While the body is lying in the coffin, there should 
be placed upon the latter a plain white lambskin apron. 

XI. If a Past or Present Grand Master, Deputy Grand 
Master, or Grand Warden, should join the procession of 
a private Lodge, proper attention must be paid to them. 
They take place after the Master of the Lodge. Two 
Deacons, with white rods, should be appointed by the 
Master to attend a Grand Warden; and when the Grand 
Master or Deputy Grand Master is present, the Book of 
Constitutions should be borne before him, a Sword- 
Bearer should follow, and the Deacons, with white rods, 
on his right and left. 

XII. When the head of the procession shall have 
arrived at the place of interment, or where the services 
are to be performed, the lines should be opened, and 
the highest officer in rank, preceded by the Marshal 
and Tiler pass through, and the others follow in order. 

XIH. Upon arriving at the entrance of the cemetery, 
the brethren should march in open order to the tomb or 
grave. If the body is to be placed in the former, the Tiler 



616 GENERAL AHIMAN EEZON. 

should take his place in front of the open door, and the 
lines be spread so as to form a circle. The coffin should 
be deposited in the circle, and the Stewards and Dea- 
cons should cross their rods over it. The bearers should 
take their places on either side — the mourners at the 
foot of the coffin, and the Master and other officers at 
the head. After the coffin has been placed in the tomb, 
the Stewards should cross their rods over the door, and 
the Deacons over the Master. — If the body is to be de- 
posited in the earth, the circle should be formed around 
the grave, the body being placed on rests over it; the 
Stewards should cross their rods over the foot, and the 
Deacons the head, and retain their places throughout 
the services. 

XIV. After the clergymen shall have performed the 
religious services of the Church, the Masonic services 
should begin. 

XV. "When a number of Lodges join in a funeral pro- 
cession, the position of the youngest Lodge is at the head 
or right of the procession, and the oldest at the end or 
left, excepting that the Lodge of which deceased was a 
member walks nearest the corpse. 

XVI. The procession must return to the Lodge-roor' 
in the same order in which it marched to the grave. 

XVII. A Lodge in procession is to be strictly under 
the discipline of the Lodge-room; therefore, no brother 
can enter the procession or leave it without express 
permission from the Master, conveyed through the 
Marshal. 



MASONIC FUNERAL SERVICES. 31' 



SERVICE 

IN THE 

I, O D.GE--R O O M. 

The brethren having assembled at the Lodge-room, 
the Lodge mil be opened briefly in the third degree; 
the purpose of the communication must be stated; and 
remarks upon the character of the deceased may be 
made by the Master and brethren, when the service will 
commence — all the brethren to stand: 

Master. What man is he that liveth, and 
shall not see death? Shall he deliver his soul 
from the hand of the grave ? 

Sen. War. His days are as grass; as a flower 
of the field, so he flourisheth. 

Jun. War. For the wind passeth over it, and 
it is gone; and the place thereof shall know it 
no more. 

Master. Where is now our departed Brother? 

Sen. War. He dwelleth in night; he sojourn - 
eth in darkness. 

Jun. War. Man walketh in a vain shadow, 
he heapeth up riches, and cannot tell who shall 
gather them. 

Master. When he dieth, he shall carry nothing 
away; his glory shall not descend after him. 



318 GENERAL AHIMAN EEZON. 

Sen. War, For he brought nothing into the 
world, and it is certain he can carry nothing out. 

Jun. War. The Lord gave, and the Lord hath 
taken away; blessed be the name of the Lord. 

Master. The Lord is merciful and gracious, 
slow to anger, and plenteous in mercy. 

Sen. War. God is our salvation; our glory, 
and the rock of our strength; and our refuge is 
in God. 

Jun. War. He hath not dealt with us after 
our sins, nor rewarded us according to our 
iniquities. 

Master. Can we offer any precious gift accept- 
able in the sight of the Lord to redeem our 
brother ? 

Sen. War. We are poor and needy. We are 
without gift or ransom. 

Jun. War. Be merciful unto us, Lord, be 
merciful unto us; for we trust in thee. Our 
hope and salvation are in thy patience. Where 
else can we look for mercy ? 

Master. Let us endeavor to live the life of the 
righteous, that our last end may be like his. 

Sen. War. The Lord is gracious and right- 
eous; yea, our God is merciful. 



SERVICE IN THE LODGE ROOM. 319 

Jun. War. God is our God for ever and ever; 
He will be our guide, even unto death. 

Master. Shall our brother's name and virtues 
be lost upon the earth forever? 

Response by the Brethren. We will remember 
and cherish them in our hearts. 

Master. I heard a voice from heaven, saying 
unto me, "Write, from henceforth blessed are 
the dead who die in the Lord ! Even so, saith 
the Spirit; for they rest from their labors." 

Here the Master will take the sacked boll,* on which 
have been inscribed the name, age, date of initiation or 
affiliation, date of death, and any matters that may be 
interesting to the brethren; and shall read the same 
aloud, and shall then say, 

Almighty Father! in thy hands we leave, 
with humble submission, the soul of our depart- 
ed brother. 

Response. Amen ! So mote it be ! 

The grand honorsf should then be given three times; 
the brethren to respond each time — ■ 

The will of God is accomplished. — Amen. So 
mote it be ! 

* A sheet of parchment or paper, prepared for the purpose. 
t See note, p. 336 



320 



GENERAL AHIMAN REZON. 



The Master should then deposit the eoll in the 
archives of the Lodge. 

The following or some other appropriate Hymn may 
be sung: 

Aik — Balerma. C. M. 

1st. 



a= 



it 



|S? as— 



P==^ 



-rl- 



^ 



Few are tliy days, and full of woe, O 
2d. 



a- 



i=r 



A--£X 



■&- 



sa 



£-4—^ 



P=L 



■zzt 



1st 



^=^ 



£2= 



man, of wo - man born ! Thy doom is writ - ten, 



22" 



22: 



m 



.&- 



&fc 



■m: 



TZL 



zfefc 



& ! 



=t 



S 



z± 



22: 



Dust thou art, 



And shalt to dust re - turn. 



$ 



£=t 



22: 



=F 



3=3=3: 



i 



m 



m~ 



:?-: 



^: 



SERVICE IN THE LODGE ROOM. 321 

Behold the emblem of thy state 
In flowers that bloom and die; 

Or in the shadow's fleeting form, 
That mocks the gazer's eye. 

Determined are the days that fly 

Successive o'er thy head; 
The number'd hour is on the wing, 

That lays thee with the dead. 

Great God, afflict not, in thy wrath, 

The short allotted span 
That bounds the few and weary days 

Of pilgrimage to man. 

The Master or Chaplain will repeat the following or 
some other appropriate Prayer: 

Almighty and Heavenly Father — infinite m 
wisdom, mercy, and goodness — extend to us the 
riches of thy everlasting grace. Thou alone art 
a refuge and help in trouble and affliction. In 
this bereavement we look to thee for support 
and consolation. May we believe that death 
hath no power over a faithful and righteous 
soul! May we believe that, though the dust 
returneth to the dust as it was, the spirit goeth 
unto thyself. As we mourn the departure of a 
brother beloved from the circle of our Frater- 
nity, may we trust that he hath entered into a 

higher brotherhood, to engage in nobler duties 
14* 



322 GENERAL AHIMAN BEZON 

and in heavenly work, to find rest from earthly 
labor, and refreshment from earthly care. May 
thy peace abide within us, to keep us from all 
evil! Make us grateful for present benefits, 
and crown us with immortal life and honor. — 
And to thy name shall be all the glory for- 
ever.— Amen. 

Response. So mote it be. 

A procession should then be formed, which will pro- 
ceed to the church or the house of the deceased, in the 
following order: 

Tiler, with drawn sword; 
Stewards, with white rods; 
Master Masons; 
A Secretary and Treasurer; 

S Senior and Junior Wardens; 

< Past Masters; 

3 The Holy Bible, 

On a cushion, covered with black cloth, carried by the oldest 
member of the Lodge. 
The Mastee, 
Supported by two Deacons, with white rods. 

When the head of the procession arrives at the en- 
trance of the building, it should halt and open to the 
right and left, forming two porallel lines, when the 
Marshal, with the Tiler, will pass through the lines to 
end, and escort the Master or Grand Officer into the 
house, the brethren closing in and following, thus re- 
versing the order of procession — the brethren with 
heads un covered. 



SEEVICE 



CHURCH OR THE HOUSE OF THE DECEASED. 

After the religious services have been performed, the 
Master will take his station at the head of the coffin, 
the Senior "Warden on his right, the Junior "Warden on 
his left; the Deacons and Stewards, with white rods 
crossed, the former at the head and the latter at the foot 
of the coffin; the brethren forming a circle around all, 
when the Masonic service will commence by the Chap- 
lain or Master repeating the following or some other 
appropriate Peayek, in which all the brethren will join: 

Our Father which art in heaven, hallowed be 
thy name. Thy kingdom come. . Thy will be 
done in earth as it is in heaven. Give us this 
day our daily bread. And forgive us our debts, 
as we forgive our debtors. And lead us not 
into temptation, but deliver us from evil. For 
thine is the kingdom, and the power, and the 
glory, for ever. — Amen. 

Master. Brethren, we are called upon by the 
imperious mandate of the dread messenger 
Death, against whose free entrance within 
the circle of our Fraternity the barred doors 
and Tiler's weapon offer no impediment, to 



324 GENERAL AHIMAN EEZON. 

mourn the loss of one of our companions. The 

dead body of our beloved Brother A 

B lies in its narrow house before us, 

overtaken by that fate which must sooner or 
later overtake us all; and which no power or 
station, no virtue or bravery, no wealth or 
honor, no tears of friends or agonies of rela- 
tives can avert; teaching an impressive lesson, 
continually repeated, yet soon forgotten, that 
every one of us must ere long pass through the 
valley of the shadow of death, and dwell in the 
house of darkness. 

Sen. War. In the midst of life we are in 
death; of whom may we seek for succor but 
of thee, Lord, who for our sins art justly 
displeased. Thou knowest, Lord, the secrets 
of our hearts; shut not thy merciful ears to our 
prayer. 

Jun. War. Lord, let me know my end, and 
the number of my days; that I may be certified 
how long I have to live. 

Master. Man that is born of woman is of few 
days and full of trouble. He cometh forth as 
a flower, and is cut down; he fleeth also as 
a shadow, and continueth not. Seeing his days 
are determined, the number of his months are 



SERVICE IN CHURCH OR HOUSE. 325 

with thee; thou hast appointed his bounds that 
he cannot pass; turn from him that he may 
rest, till he shall accomplish his day. For there 
is hope of a tree, if it be cut down, that it will 
sprout again, and that the tender branch there- 
of will not cease. But man dieth and wasteth 
away; yea, man giveth up the ghost, and where 
is he ? As the waters fail from the sea, and the 
flood decay eth and drieth up, so man lieth 
down, and riseth not up till the heavens shall 
be no more. 

Sen. War. Our life is but a span long, and 
the days of our pilgrimage are few and full 
of evil. 

Jim. War. So teach us to number our days, 
that we may apply our hearts unto wisdom. 

Master. Man goeth forth to his work and to 
his labor until the evening of his day. The 
labor and work of our brother are finished. As 
it hath pleased Almighty G-od to take the soul 
of our departed brother, may he find mercy in 
the great day when all men shall be judged ac- 
cording to the deeds done in the body. We 
must walk in the light while we have light; for 
the darkness of death may come upon us, at a 
time when we may not be prepared. Take heed, 



326 GENERAL AHIMAN EEZON. 

therefore, watch and pray; for ye know not 
when the time is; ye know not when the Mas- 
ter cometh, at even; at midnight, or in the 
morning. We should so regulate our lives by 
the line of rectitude and truth, that in the even- 
ing of our days we may be found worthy to be 
called from labor to refreshment, and duly pre- 
pared for a translation from the terrestrial to 
the celestial Lodge, to join the Fraternity of the 
spirits of just men made perfect. 

Sen. War. Behold, Lord, we are in distress ! 
Our hearts are turned within us; there is none 
to comfort us ; our sky is darkened with clouds, 
and mourning and lamentations are heard 
among us. 

Jun. War. Our life is a vapor that appeareth 
for a little while, and then vanisheth away. All 
flesh is as grass, and all the glory of man as the 
flower of grass. The grass withereth, and the 
flower thereof falleth away. 

Master It is better to go to the house of 
mourning than to go to the house of feasting; 
for that is the end of all men; and the living 
will lay it to his heart. 

Response oy all the Brethren. So mote it be. 



SERVICE IN CHURCH OR HOUSE. 



327 



Then may be sung the following or some other appro- 
priate Hymn: 

NAOMI.— CM. . Dk. L. Mason. 

1st Tenor. 

— j» — &-_ — r 



zm 



v 



3E F=F=9 E& 



2d Tenor. 

Here Death his sa - cred seal hath set, On 

J*__J* 1 1__| 1 (_„-— I- 



g : ^=^=^Z=^=^=I^ 



;S3 



^— s^: 



t=5 



I 







i f^ r* p* 


l/'i 9. ]p _g._ W fB K m 


"jo. 








M 4» M fat S«l 






&> & & r & & 


\\) \ U 1 j 


1 




bright and by - gone hours ; The dead we mourn are 

J • J* ! 1 ! i n h I i 


/JdV hi i i i ^ « 


£& 




(22J2^__4 _i__5 — ^ 


._#| — #1 — fi| — *l — *l 


3 ^£-(r -i 1— J &— 


h 1 


a) <s> dil a) a! 


& ' *t 


td- 





e3 — 1 — -U, ■ i-g-^-^— g-, — 4-,_l— „- 




Si 



with us yet, And — more than ev - er — ours ! 



t=t 



:£zzzk=p^z^_ 2^z:p_ 



221 



Ours, by the pledge of love and faith; 

By hopes of heaven on high; 
By trust, triumphant over death, 

In immortality ! 

The dead are like the stars by day, 
Withdrawn from mortal eye; 

Yet holding unperceived their way 
Through the unclouded sky. 



328 GENERAL AHIMAN EEZON. 

By them, through holy hope and love, 

"We feel, in hours serene, 
Connected with the Lodge above. 

Immortal and unseen. 

The Master or Chaplain will repeat the following 01 
some other appropriate Prayer: 

Most Glorious God ! author of all good, and 
giver of all mercy! pour down thy blessings 
upon us, and strengthen our solemn engage- 
ments with the ties of sincere affection! May 
the present instance of mortality remind us of 
our approaching fate, and draw our attention 
toward thee, the only refuge in time of need! 
that when the awful moment shall arrive, that 
we are about to quit this transitory scene, the 
enlivening prospect of thy mercy may dispel 
the gloom of death; and after our departure 
hence in peace and in thy favor, we may be 
received into thine everlasting kingdom, to 
enjoy, in union with the souls of our departed 
friends, the just reward of a pious and virtuous 
life. 

Response. So mote it be. 

If the remains of the deceased are to be removed to 
a distance where the brethren cannot follow to perform 
the ceremonies at the grave, the procession will return 
to the Lodge-room or disperse, as most convenient. 



SERVICE AT THE GRAVE. 



When the solemn rites of the dead are to be per- 
formed at the grave, the procession should be formed, 
and proceed to the place of interment in the following 
order ■ 

Tiler, with drawn sword; 
Stewards, with white rods; 
Musicians, 
If they are Masons, otherwise they follow the Tiler; 
J Master Masons; 

g Secretary and Treasurer; 

9 Senior and Junior Wardens; 

■^ Past Masters; 

The Holy Writings, 

On a cushion, covered with black cloth, carried by the oldest 

member of the Lodge; 

The Master, 

Supported by two Deacons, with white rodsT* 

I Officiating Clergy; 



(Hie 

with the insignia 
Pall-bearers; 




placed thereon; 
Pall-bearers; 



Mourners. 

If the deceased was a member of a Royal Ar*ch Chapter 
and a Commandery of Knights Templar, and members 
of those bodies should unite in the procession, clothed as 
such, the former will follow the Past Masters, and the 
latter will act as an escort or guard of honor to the 
corpse, outside the Pall-bearers, marching in the form of 



330 GENERAL AHIMAN KEZON. 

a triangle; the officers of tlie Commandery forming the 
base of the triangle, with the Eminent Commander in 
the center. 

When the procession has arrived at the place of inter 
ment, the members of the Lodge should form a circle 
around the grave; when the Master, Chaplain, and other 
Officers of the acting Lodge, take their position at the 
head of the grave, and the mourners at the foot. 

After the Clergyman has performed the religious ser- 
vice of the Church, the Masonic service should begin. 




The Chaplain rehearses the following or some other 
appropriate Prayer: 

Almighty and most merciful Father, we adore 
thee as the God of time and eternity. As it 
has pleased thee to take from the light of our 
abode one dear to our hearts, we beseech thee 
to bless and sanctify unto us this dispensation 
of thy providence. Inspire our hearts with wis- 
dom from on high, that we may glorify thee in 
all our ways. May we realize that thine all- 
seeing eye is upon us, and be influenced by the 



SERVICE AT THE GRAVE. 33 J 

spirit of truth and love to perfect obedience— 
that we may enjoy the divine approbation here 
below. And when our toils on earth shall have 
ended, may we be raised to the enjoyment of 
fadeless light and ^immortal life in that king- 
dom where faith and hope shall end — and love 
and joy prevail through eternal ages. And 
thine, righteous Father, shall be the glory 
forever. — Amen. 

Response. — So mote it be. 
The following exhortation is then given by the Master: 

Brethren : The solemn notes that betoken 
the dissolution of this earthly tabernacle, have 
again alarmed our outer door, and another 
spirit has been summoned to the land where 
our fathers have gone before us. Again we are 
called to assemble among the habitations of the 
dead, to behold the "narrow house appointed 
for all living." Here, around us, in that peace 
which the world cannot give or take away, sleep 
the unnumbered dead. The gentle breeze fans 
their verdant covering, they heed it not ; the 
sunshine and the storm pass over them, and they 
are not disturbed; stones and lettered monu- 
ments symbolize the affection of surviving 



332 GENERAL AHIMAN EEZON. 

friends, yet no sound proceeds from them, save 
that silent but thrilling admonition, "Seek ye 
the narrow path and the straight gate that lead 
unto eternal life." 

We are again called upon to consider the un- 
certainty of human life; the immutable certainty 
of death, and the vanity of all human pursuits. 
Decrepitude and decay are written upon every 
living thing. The cradle and the coffin stand 
in juxtaposition to each other; and it is a mel- 
ancholy truth, that so soon as we begin to live, 
that moment also we begin to die. It is passing 
strange that, notwithstanding the daily memen- 
tos of mortality that cross our path; notwith- 
standing the funeral bell so often tolls in our 
ears, and the "mournful procession" go about 
our streets, that we will not more seriously 
consider our approaching fate. We go on from 
design to design, add hope to hope, and lay out 
plans for the employment of many years, until 
we are suddenly alarmed at the approach of 
the Messenger of Death, at a moment when we 
least expect him, and which we probably con- 
clude to be the meridian of our existence. 

What, then, are all the externals of human 
dignity, the power of wealth, the dreams of 



SERVICE AT THE GRAVE. 333 

ambition, the pride of intellect, or the charms 
of beauty, when Nature has paid her just debt? 
Fix your eyes on the last sad scene, and view- 
life stript of its ornaments, and exposed in its 
natural meanness, and you must be persuaded 
of the utter emptiness of these delusions. In 
the grave, all fallacies are detected, all ranks are 
leveled, all distinctions are done away. Here 
the scepter of the prince and the staff of the 
beggar are laid side by side. 

While we drop the sympathetic tear over the 
grave of our deceased brother, let us cast around 
his foibles, whatever they may have been, the 
broad mantle of Masonic charity,. nor withhold 
from his memory the commendation that his 
virtues claim at our hands. Perfection on earth 
has never yet been attained; the wisest, as well 
as the best of men, have gone astray. Suffer, 
then, the apologies of human nature.. to plead 
for him who can no longer plead for himself. 

Our present meeting and procedings will have 
been vain and useless, if they fail to excite our 
serious reflections, and strengthen our resolu- 
tions of amendment. Be then persuaded, my 
brethren, by this example, of the uncertainty 
of human life — of the unsubstantial nature of 



33i GENEKAL AMMAN REZON. 

all its pursuits, and no longer postpone the all- 
important concern of preparing for eternity. 
Let us each embrace the present moment, and 
while time and opportunity permit, prepare 
with care for that great change, which we all 
know must come, when the pleasures of the 
world shall cease to delight, and be as a poison 
to our lips; and while we may enjoy the happy 
reflection of a well-spent life in the exercise of 
piety and virtue, will yield the only comfort and 
consolation. Thus shall our hopes be not frus- 
trated, nor we hurried unprepared into the pres- 
ence of that all-wise and powerful Judge, to 
whom the secrets of all hearts are known. Let 
us resolve to maintain with sincerity the dig- 
nified character of our profession. May our 
faith be evinced in a correct moral walk and 
deportment; may our hope be bright as the 
glorious mysteries that will be revealed here- 
after; and our charity boundless as the wants 
of our fellow-creatures. And having faithfully 
discharged the great duties which we owe to 
God, to our neighbor, and ourselves; when at 
last it shall please the Grand Master of the 
universe to summon us into his eternal pres- 
ence, may the trestle-hoard of our whole lives 



SEBYICE AT THE GRAVE. 335 

pass such inspection that it may be given unto 
each of us to "eat of the hidden manna," and 
to receive the "white stone with a new name," 
that will insure perpetual and unspeakable hap- 
piness at his right hand. 

The Master then (presenting the apron) continues: 

The lambskin, or white apron, is the emblem 
of innocence and the badge of a Mason. It is 
more ancient than the Golden Fleece or Roman 
Eagle; more honorable than the Star and Garter, 
when worthily worn. 

The Master then deposits it in the grave. 

This emblem I now deposit in the grave of 
our deceased brother. By it we are reminded 
of the universal dominion of Death. The arm 
of Friendship cannot interpose to prevent his 
coming; the wealth of the world cannot pur- 
chase our release; nor will the innocence of 
youth, or the charms of beauty propitiate his 
purpose. The mattock, the coffin, and the mel- 
ancholy grave, admonish us of our mortality, 
and that, sooner or later, these frail bodies must 
moulder in their parent dust. 

The Master (holding the evergreen) continues: 



336 GENEEAL AHIMAN EEZON. 

This evergreen, which once marked the tem- 
porary resting-place of the illustrious dead, is 
an emblem of our faith in the immortality of 
the soul. By this we are reminded that we 
have an immortal part within us, that shall sur- 
vive the grave, and which shall never, never, 
never, die. By it we are admonished that, 
though, like our brother, whose remains lie be- 
fore us, we shall soon be clothed in the habili- 
ments of Death, and deposited in the silent 
tomb, yet, through our belief in the mercy of 
God, we may confidently hope that our souls 
will bloom in eternal spring. This, too, I de- 
posit in the grave, with the exclamation, " Alas, 
my brother ! " 

The brethren then move in procession around the 
place of interment, and severally drop the sprig of ever- 
green into the grave; after which, the public grand 
honors* are given. 

* The grand honors practiced among Masons during the burial 
ceremonies, either in public or private, are given in the following 
manner: Both arms are crossed on the breast, the left uppermost, 
and the open palms of the hands striking the shoulders; they are 
then raised above the head, the palms striking each other, and then 
made to fall sharply on the thighs, with the head bowed. This is 
repeated three times. While the honors are being given the third 
time, the brethren audibly pronounce the following words — when 
the arms are crossed on the breast: — "We cherish his memory 
here;" when the hands are extended above the head — "We com- 
mend his spirit to God who gave it;" and when the hands are ex. 
tended toward the ground — "And consign his body to the earth." 



SERVICE AT THE GEAVE. 337 

The Master then continues the ceremony: 

From time immemorial, it has been the cus- 
tom among the Fraternity of Free and Accepted 
Masons, at the request of a brother, to accom- 
pany his remains to the place of interment, and 
there to deposit them with the usual formalities. 

In conformity to this usage, and at the re- 
quest of our deceased brother, whose memory 
we revere, and whose loss we now deplore, we 
have assembled in the character of Masons, to 
offer up to his memory, before the world, the 
last tribute of our affection; thereby demonstrat- 
ing the sincerity of our past esteem for him, and 
our steady attachment to the principles of the 
Order. 

The Great Creator having been pleased, out of 
his infinite mercy, to remove our brother from 
the cares and troubles of this transitory existence, 
to a state of endless duration, thus severing 
another link from the fraternal chain that binds 
us together; may we, who survive him, be more 
strongly cemented in the ties of union and 
friendship; that, during the short space allotted 
us here, we may wisely and usefully employ our 
time; and in the reciprocal intercourse of kind 
and friendly acts, mutually promote the welfare 

15 



338 GENERAL AHIMAN REZON. 

and happiness of each other. Unto the grave 
we have consigned the body of our deceased 
brother; earth to earth {earth being sprinkled on 
the coffin), ashes to ashes, (more earth), dust to 
dust, (more earth)) there to remain till the 
trump shall sound on the resurrection morn. 
We can cheerfully leave him in the hands of a 
Being, who has done all things well; who is 
glorious in holiness, fearful in praises, doing 
wonders. 

To those of his immediate relatives and friends, 
who are most heart-stricken at the loss we have 
all sustained, we have but littJp of this world's 
consolation to offer. We can only sincerely, 
deeply, and most affectionately sympathize with 
them in their afflictive bereavement. But we 
can say, that He who tempers the wind to the 
shorn lamb, looks down with infinite compas- 
sion upon the widow and fatherless, in the hour 
of their desolation; and that the Great Architect 
will fold the arms of his love and protection 
around those who put their trust in him. 

Then let us improve this solemn warning that 
at last, when the sheeted dead are stirring, when 
the great white throne is set, we shall receive 
from the Omniscient Judge, the thrilling invito,- 



SERVICE AT THE GRAVE. 



339 



tion, Come, ye blessed, inherit the kingdom pre- 
pared for you from the foundation of the world. 

The following, or some other suitable Ode, may be 
sung: 

SCOTLAND. 
Arranged from Dr. Clakk, by Br. Jas. B. Tatlor. 
_J 



I 



1 



t§- 



St 



r=i*-r 



jfe! M 



Thou art gone to the grave, but we will not de - 



± 



=t 



Pfc 



^=S 



t=x 



=F 



^ 



-^ a^ - 



- # i ' cJ 



q=£ 



J=S?=it^=i 



tzza 



*=i: 



ffi 



plore thee, Tho' sor-row and dark - ness en - com-pass the 



I 



I 



U 



-£--.£ 



3 



£E£ 



-f-r 



# m 



m^ 



&—&- 



T=Z 



t===t=t 



3=3= ^ 



i — t — r 





— « — 


^i — i_I k— j? _i — ! — v — k J £ — 

tomb; The Good has pass'd on thro' 
— \T~ b n — fc — fci — 1 1 fc H-r^= 


its 


jY.l/ I 1 5- —j— g) — -P _p- — — m — ; 


— w- 


iUi — cJ U — ^ — 1 L| — 1 — ^ — 

(g&~m — -f-'-i -° r—r r— i— i — t? 

^£— i ^— ^ — i — | — p — ^ _ 


_ 



340 



GENERAL AHIMAN EEZON. 



i 



s 



i — rt 



, 1 __ 

por - tals be - fore thee, And the cas - sia 



I 



e 



pp r- r — r — f : 



5==^ 



-<g» — ^- 



fc=fc 



tt=s 



^=S: 



ii 



r~j— r 



blooms green - ly to light - en the gloom, And the 

1. 



^it=i: 



Sfcac 



§ 



Fg=£: 



e 



±=£: 



» 



9 



He 



cas - sia blooms green - ly to light - en the gloom. 



:^=^=^z==^: 






n — r 



^=t 



£:=£: 



^: 



Thou art gone to the grave; we no longer behold thee, 
Nor tread the rough paths of the world by thy hand; 

But the wide arms of Mercy are spread to enfold thee, 
And we'll meet thee again in the heavenly land. 

Thou art gone to the grave; and its mansion forsaking. 

Perchance thy weak spirit in doubt lingered long; 
But the sunshine of heaven beamed bright on thy waking, 

And the sound thou didst hear was the seraphim's song. 



SERVICE AT THE GEAYE. 



341 



Thou art gone to the grave; but 'twere wrong to deplore 
thee, 

When God was thy trust and thy guardian and guide; 
He gave thee, he took thee, and soon will restore thee 

In the blest Lodge above where the faithful abide. 



Or this: 



i 



PLEYEL'S HYMN. 



fcfc^ 



je£ 



?=2= 



z£ 



r 

Sol - emn strikes the fun' - ral chime, Notes of 



m^= ^=^ ~: 



^=^ 



Z^-r 



2± 



m 



^^^=i 



ar^t 



-r± 



i 



3=t 



22= 



TZ 



2± 



^z* 



^— sJ- 



our de-part-ing time; As we jour- ney here be 



=5t^ 



T==t 



2± 



zi 



zi= g: 



T=: 



^ 



^?" 



3: 



t=ei= = 



■^r- 



221 



= :^: 



z^- 



^= 



ft* 



2^- 



P 



23t 



221 



low, 



Thro' a pil - grim - age of woe. 



I 



^ 



-r± 



^: 



•Z2L 



=st 



^t 



^£ 



z£ 



342 GENERAL AHIMAN REZ0N. 

Mortals, now indulge a tear, 
For Mortality is here ! 
See how wide her trophies wave 
O'er the slumbers of the grave ! 

Here another guest we bring; 
Seraphs of celestial wing, 
To our fun'ral altar come, 
Waft our friend and brother home. 

There, enlarged, thy soul shall see 
"What was vailed in mystery; 
Heavenly glories of the place 
Show his Maker face to face. 

Loed of all ! below — above — 
Fill our hearts with truth and love ; 
"When dissolves our earthly tie, 
Take us to thy Lodge on high. 

The service may be concluded with the following 01 
some other suitable Peayee: 

Most Glorious God, author of all good and 
giver of all mercy, pour down thy blessings 
upon us and strengthen our solemn engagements 
with the ties of sincere affection. May the 
present instance of mortality remind us of our 
own approaching fate, and, by drawing our at- 
tention toward thee, the only refuge in time of 
need, may we be induced so to regulate our 
conduct here, that when the awful moment 



SERVICE AT THE GRAVE. 343 

shall arrive, at which we must quit this transi- 
tory scene, the enlivening prospect of thy mercy 
may dispel the gloom of death; and that after 
our departure hence in peace and thy favor, 
we may be received into thine everlasting king- 
dom, and there join in union with our friend, 
and enjoy that uninterrupted and unceasing 
felicity which is allotted to the souls of just men 
made perfect. — Amen. 

Response. So mote it be. 

Master. The will of God is accomplished. 

Response. So mote it be. 

Master. From dust we came, and unto dust 
we must return. 

Response. May we all be recompensed at the 
resurrection of the just. — Amen. 

Thus the service ends, and the procession will return 
in. form to the place whence it set out, where the neces- 
sary business of Masonry should be renewed. The 
insignia and ornaments of the deceased, if an officer 
of a Lodge, are to be returned to the Master, with the 
usual ceremonies, and the Lodge will be closed in 
form. 



REGULATIONS FOR PROCESSIONS. 

When the Grand Master, Deputy Grand Master, or 
either of the Grand Wardens, joins the procession of a 
private Lodge, proper respect is to be paid to the rank 
of that officer. His position will be immediately before 
the Master and Wardens of the Lodge, and two Deacons 
will be appointed to attend him. 

When the Grand or Deputy Grand Master is present, 
the Book of Constitutions will be borne before him. 
The honor of carrying this book belongs of right to the 
Master of the oldest Lodge in the jurisdiction, when- 
ever he is present. The Book of Constitutions must 
never be borne in a procession unless the Grand or 
Deputy Grand Master be present. 

In entering public buildings, the Bible, Square, and 
Compasses, and the Book of Constitutions, are to be 
placed in front of the Grand Master, and the Grand 
Marshal and Grand Deacons must keep near him. 

When a procession faces inward, the Deacons and 
Stewards will cross their rods, so as to form an arch for 
the brethren to pass beneath. 

Marshals are to walk or ride on the left flank of a 
procession. The appropriate costume of a Marshal is a 
cocked hat, sword and scarf, with a baton in his hand. 
The color of the scarf must be blue in the procession of a 
Subordinate Lodge, and purple in that of the Grand 
Lodge. 

All processions will return in the same order in which 
they set out. 

The post of honor in a Masonic procession is always 
in the rear. 



EITUAL 



LODGE OF SOEEOW, 



v 

BY JOHN W. SIMONS, 

PAST GEAND MASTEB OF NEW YOBS, 

15* 



PREFACE. 

In tlie performance of the ceremonies of a Lodge of 
Sorrow, it should be understood that the ritual, although 
necessarily of a funereal character, differs essentially 
from the office for the burial of the dead. 

In the latter case, we are in the actual presence of the 
deceased, and engaged in the last rites of affection and 
respect for one who has been our companion in life, and 
whose mortal remains we are about to consign to the 
last resting-place, amid the tears of surviving friends, 
and under the peculiar influences which attach to the 
rites of sepulture and the final earthly farewell to one 
who, but a few hours previous, could respond to our 
questions, and exchange with us the signs of the living. 
We are then called to consider the " mattock, the spade, 
the coffin, and the melancholy grave," in all their gloomy 
reality, and to reflect that the hour must soon be tolled 
"when we, too, shall be clothed in the habiliments of 
death, and deposited in the voiceless tomb." 

The Lodge of Sorrow, on the contrary, is intended to 
celebrate the memory of our departed brethren; and 
while we thus recall to our recollection their virtues, 
and temper anew our resolutions so to live, that, when 
we shall have passed the silent portals, our memories 
may be cherished with grateful remembrance, we learn 
to look upon death from a more elevated point of view; 
to see in it the wise and necessary transition from the 
trials and imperfections of this world, to the perfect life 
for which our transient journey here has been the school 
and the preparation. We thus learn "that the soul is 



348 GENEBAL AHIMAN EEZON. 

the whole of man; that for it to be born, is really to die; 
that earth is but its place of exile, and heaven its native 
land/' 

In the preparation of the following ritual, it has been 
sought to typify the inevitable necessity of death; the 
gloom and sorrow that attend the " last of earth," and 
surround " the narrow house appointed for all living," 
and the consoling fact of the immortality of the soul 
and the resurrection to a new and true life, where sor- 
row and tears have no place. 

Guided by these views in the accomplishment of our 
task, and aided by the use of rituals from Germany, 
France, and England, it is believed that the work now 
submitted will supply a want long felt by the brethren 
in the United States, and enable them to conduct the 
solemn exercises of such occasions with dignity and 
propriety. 

Yocal and instrumental music are indispensable to 
the proper effect of the ceremony. 

Brethren should wear dark clothing, and no insignia 
but the white lambskin apron and white gloves. 

Finally, we desire to add, that there is no good reason 
for any attempt at secrecy in the ceremonies of Sorrow 
Lodges; but that, on the other hand, they may be held 
in churches or public halls, or in the presence of friends 
at the lodge-room, with benefit to all concerned. This, 
however, will necessarily be subject to the wishes of th6 
brethren themselves. 



LODGE OF SORROW. 



PKEPAKATION OF THE HALL. 

I. The Lodge-room should be appropriately draped 
in black, and the several stations covered with the same 
emblem of mourning. 

II. On the Master's pedestal is a skull and lighted 
taper. 

HI. In the center of the room is placed the cata- 
falque, which consists of a rectangular platform, about 
six feet long by four wide, on which are two smaller 
platforms, so that three steps are represented. On the 
third one should be an elevation of convenient hight, on 
which is placed an urn. The platform should be draped 
in black, and a canopy of black drapery may be raised 
over the urn. 

IY. At each corner of the platform will be placed a 
candlestick, bearing a lighted taper, and near it, facing 
the East, will be seated a brother, provided with an 
extinguisher, to be used at the proper time. 

Y. During the first part of the ceremonies the lights 
in the room should burn dimly. 

VI. Arrangements should be made to enable the light 
to be increased to brfliancy at the appropriate point 
in the ceremony. 



352 GENEltAL AHIMAN EEZON. 

VII. On the catafalque will be laid a pair of white 
gloves, a lambskin apron, and, if the deceased brother 
had been an officer, the appropriate insignia of his office. 

VIII. Where the Lodge is held in memory of several 
brethren, shields bearing their names are placed around 
the catafalque. 

OPENING THE LODGE. 

The several officers being in their places, and the 
brethren seated, the Master will call up the Lodge, 
and say, 

Master. Brother Senior Warden: For what 
purpose are we assembled? 

Senior Warden. To honor the memory of 
those brethren whom death hath taken from 
us; to contemplate our own approaching dis- 
solution; and, by the remembrance of immor- 
tality, to raise our souls above the considerations 
of this transitory existence. 

Master. Brother Junior Warden: What sen- 
timents should inspire the souls of Masons on 
occasions like the present? 

Junior Warden. Calm sorrow for the absence 
of our brethren who have gone before us; 
earnest solicitude for our own eternal welfare, 
and a firm faith and reliance upon the wisdom 



LODGE OF SOEEOW. 353 

and goodness of the Great Architect of the 
Universe. 

Master. Brethren: Commending these senti- 
ments to your earnest consideration, and in- 
voking your assistance in the solemn ceremonies 
about to take place, I declare this Lodge of 
Sorrow opened. 

The Chaplain or Master will then offer the following 
or some other suitable Prayer: 

Grand Architect of the Universe, in whose 
holy sight centuries are but as days, to whose 
omniscience the past and the future are but as 
one eternal present ; look down upon thy chil- 
dren, who still wander among the delusions of 
time — who still tremble with dread of dissolu- 
tion, and shudder at the mysteries of the future; 
look down, we beseech thee, from thy glorious 
and eternal day into the dark night of our error 
and presumption, and suffer a ray of thy divine 
light to penetrate into our hearts, that in them 
may awaken and bloom the certainty of life, 
reliance upon thy promises, and assurance of a 
place at thy right hand. — Amen. 

Response, So mote it be. 



354 



GENEEAL AHIMAN EEZON. 



The following or some other appropriate Ode may 
here be sung: 

Music by Dr. Lowell Mason, arranged for four voices, by T. S. Nedham. 
-N 1 1 , I 1— ' 



M 



£ 



~& «- 



w$m 



Broth - er, 

S 1- 



thou art gone to rest ; "We 
I 



E 



3BJ=2i£ 



13 



U-l 




BS=|=^ 



For thou art now where 

I 



t= ^^^M ^ ^sEE J^l 



13 



i — ' — ' — --< — -i — tsa =-^t 

oft on earth Thy spir - it longed to he 



fe^l 



m 



Brother, thou art gone to rest; 

Thy toils and cares are o'er; 
And sorrow, pain, and suffering, now, 

Shall ne'er distress thee more. 

Brother, thou art gone to rest; 

And this shall be our prayer, 
That, when we reach our journey's end, 

Thy glory we shall share. 



LODGE OF SORROW.- 355 

^- The Master (taking the skull in his hand) will then say, 

Brethren: In the midst of life we are ir 
death, and the wisest cannot know what a day 
may bring forth. We live but to see those we 
love passing away into the silent land. 

Behold this emblem of mortality, once the 
abode of a spirit like our own: beneath this 
mouldering canopy once shone the bright and 
busy eye: within this hollow cavern once played 
the ready, swift, and tuneful tongue; and now, 
sightless and mute, it is eloquent only in the 
lessons it teaches us. 

Think of those brethren who, but a few days 
since, were among us in all the pride and power 
of life; bring to your minds the remembrance 
of their wisdom, their strength, and their beau- 
ty; and then reflect that "to this complexion 
have they come at last;" think of yourselves, 
thus will you be when the lamp of your brief 
existence has burned out. Think how soon 
death, for you, will be a reality^ Man's life is 
like a flower, which blooms to-day, and to-mor- 
row is faded, cast aside, and trodden under foot. 
The most of us, my brethren, are fast approach- 
ing, or have already passed the meridian of life; 



356 GENERAL AHIMAN KEZ0N. 

our sun is setting in the West; and, oh! how 
much more swift is the passage of our declining 
years than when we started upon the journey, 
and believed — as the young are too apt to be- 
lieve — that the roseate hues of the rising sun 
>f our existence were always to be continued^ 
When we look back upon the happy days of 
our childhood, when the dawning intellect first 
began to exercise its powers of thought, it 
seems as but yesterday, and that, by a simple 
effort of the will, we could put aside our man- 
hood, and seek again the loving caresses of a 
mother, or be happy in the possession of a 
bauble; and could we now realize the idea that 
our last hour had come, our whole earthly life 
would seem but as the space of time from yes- 
terday until to-day. Centuries upon centuries 
have rolled away behind us; before us stretches 
out an eternity of years to come; and on the 
narrow boundary between the past and the 
present flickers the puny taper we term our life. 
When we came into the world, we knew naught 
of what had been before us; but, as we grew f 
up to manhood, we learned of the past; we saw 
the flowers bloom as they had bloomed for cen- 



LODGE OF SORROW. 357 

turies; we beheld the orbs of day and night 
pursuing their endless course among the stars, 
as they had pursued it from the birth of light; 
we learned what men had thought, and said, 
and done, from the beginning of the world to 
our day ; but only through the eye of faith can 
we behold what is to come hereafter, and only 
through a firm reliance upon the Divine prom- 
ises can we satisfy the yearnings of an immortal 
soul. The cradle speaks to us of remembrance — ■ 
the coffin of hope, of a blessed trust in a never- 
ending existence beyond the gloomy portals of 
the tomb. 

Let these reflections convince us how vain 
are all the wranglings and bitterness engendered 
by the collisions of the world ; how little in 
dignity above the puny wranglings of ants over 
a morsel of food or for the possession of a 
square inch of soil. 

What shall survive us ? Not, let us hope, 
the petty strifes and bickerings, the jealousies 
and heart-burnings, the small triumphs and 
mean advantages we have gained, but rather 
the noble thoughts, the words of truth, the 
works of mercy and justice, that ennoble and 



358 GENERAL AHIMAN REZON. 

light up the existence of every honest man, 
however humble, and live for good when his 
body, like this remnant of mortality, is mould- 
ering in its parent dust^J 

Let the proud and the vain consider how soon 
the gaps are filled that are made in society by 
those who die around them ; and how soon time 
heals the wounds that death inflicts upon the 
loving heart ; and from this let them learn hu- 
mility, and that they are but drops in the great 
ocean of humanity. 

And when God sends his angel to us with the 
scroll of death, let us look upon it as an act of 
mercy, to prevent many sins and many calami- 
ties of a longer life ; and' lay down our heads 
softly and go to sleep, without wrangling like 
froward children,' For this at least man gets 
by death, that his calamities are not immortal. 
To bear grief honorably and temperately, and 
to die willingly and nobly, are the duties of a 
good man and true mason. 

A solemn piece of music will now be performed, or 
the following ode may be sung : 



LODGE OF SORROW. 



!59 



Music — Xaomi. 



I 



SSE1EE1EES 



r 



;iEE£ 



De. Lowell Mason. 



4*3^- 



iE^Eg 



"When those we love are snatched a - way, 



i w -~4: 



si 



t 2 ! ^ *■ 




] 




i * 


^L[« 


=3= 


H F F=te 


B}* Death's re - 


-1 1 1 u-l f X 1 

lent - less hand, Our hearts the 

iii 1 - -h -h 

i — i 1 — I — — rr 9 •" — * — 

aj — e=NJU 1 -4- 

! hrzf H-* a* & 


rnourn-ful 
! * 

& . A _ 



it ft 



a 



5E^ 



g^ — ■- 



trib - ute pay, That friend - ship must de - mand. 

! i I 



s 



ar#- 



i^s 



"While pity prompts the rising sigh, 
With awful power imprest ; 

May this dread truth, "I too must die/ 
Sink deep in every breast. 



Let this Tain world allure no more : 
Behold the opening tomb ! 

It bids us use the present hour ; 
To-morrow death may come. 



300 GENERAL AHIMAN REZON. 

The voice of this instructive scene 

May every heart obey ; 
Nor be the faithful warning vain 

Which calls to watch and pray ! 

At its conclusion the Chaplain will read the following 
passages : 

Lo, He goeth by me and I see Him not. He 
passeth on also, but I perceive Him not.. Be- 
hold He taketh away, who can hinder Him ? 

Man that is born of a woman is of few days, 
and full of trouble. He cometh forth like a 
flower, and is cut down ; he fleeth also as a 
shadow, and continueth not. Seeing his days 
are determined, the number of his months are 
with Thee, Thou hast appointed his bounds that 
he cannot pass ; turn from him that he may rest, 
till he shall accomplish, as an hireling, his day. 
For there is hope of a tree if it be cut down, 
that it will sprout again, and that the tender 
branch thereof will not cease. Though the root 
thereof wax old in the earth, and the stock 
thereof die in the ground, yet through the scent 
of water it will bud and bring forth boughs like 
a plant. But man dieth and wasteth away ; yea, 
man giveth up the ghost, and where is he ? As 



LODGE OF SORROW. 361 

the waters fail from the sea and the flood decay- 
eth and drieth up, so man lieth down, and riseth 
not ; till the heavens be no more they shall not 
awake nor be raised out of their sleep. 

My days are passed, my purposes are broken 
off, even the thoughts of my heart. If I wait, 
the grave is mine house, I have made my bed 
in the darkness. I have said to corruption, thou 
art my father. And where is now thy hope ? 
as for my hope, who shall see it? They shall 
go down to the bars of the pit, when our rest 
together is in the dust> 

My bone cleave th to my skin and to my flesh. 
Oh, that my words were now written ; oh, that 
they were printed in a book ! That they were 
graven with an iron pen and lead in the rock 
forever ! For I know that my Redeemer liveth, 
and that He shall stand at the latter day upon 
the earth. And though after my skin worms 
destroy this body, yet in my flesh shall I see 
God. Whom I shall see for myself, and mine 
eyes shall behold, and not another. 

For Thou cast me into the deep, in the midst 
of the seas ; and Thy floods compassed me about ; 

16 



362 GENERAL AHIMAN EEZON. 

all Thy billows and Thy waves passed over me, 
Then I said, I am cast out of Thy sight ; yet 
will I look again toward Thy holy temple. The 
waters compassed me about, even to the soul, 
the depth closed me round about, the weeds 
were wrapt about my head. 

I said, in the cutting off of my day I shall go 
to the gates of the grave ; I am deprived of the 
residue of my years ; I said, I shall not see the 
Lord, even the Lord in the land of the living ; 
I shall behold man no more with the inhabitants 
of the world. Behold, for peace I had great 
bitterness ; but Thou hast in love to my soul 
delivered it from the pit of corruption. For 
the grave cannot praise Thee, death cannot cel- 
ebrate Thee ; the living, the living, he shall 
praise Thee as I do this day. 

Are not my days few ? Cease, then, and let 
me alone, that I may take comfort a little, before 
I go whence I shall not return, even to the land 
of darkness, and the shadow of death. A land 
of darkness, as darkness itself; and of the 
shadow of death, without any order, and where 
the light is as darkness. 



LODGE OF SORROW. 363 

An interval of profound silence will be observed. 
The general lights of the Hall, if there be convenience, 
will be turned low, and the four brethren will extinguish 
the tapers near which they are placed. 



PRAYER BY THE CHAPLAIN. 

Our Father who art in heaven, it hath 
pleased thee to take from among us those who 
were our brethren. Let time, as it heals the 
wounds thus inflicted upon our hearts and on 
the hearts of those who were near and dear 
to them, not erase the salutary lessons engraved 
there ; but let those lessons always continuing 
distinct and legible make us and them wiser and 
better. And whatever distress or trouble may 
hereafter come upon us, may we ever be con- 
soled by the reflection that thy wisdom and thy 
love are equally infinite, and that our sorrows 
are not the visitations of thy wrath, but the 
result of the great law of harmony by which 
everything is being conducted to a good and 
perfect issue in the fullness of thy time. Let 
the loss of our brethren increase our affection 
for those who are yet spared to us, and make 
us more punctual in the performance of the du- 
ties that Friendship, Love, and Honor demand. 



364 GENERAL AHIMAN REZON. 

When it comes to us also to die, may a firm and 
abiding trust in thy mercy dispel the gloom and 
dread of dissolution. Be with us now, and 
sanctify the solemnities of this occasion to our 
hearts, that we may serve thee in spirit and 
understanding. And to thy name shall be 
ascribed the praise forever. — Amen. 

Response. So mote it be. 

The Wardens, Deacons and Stewards, will now ap- 
proach the East and form a procession, thus : 
Two Stewards, with rods. 
Two Wardens, with columns. 

D ™ The Master. D ": 

with rod. with rod. 

Which will move once round the catafalque to slow and 

solemn music. 

On arriving in the East, the procession will halt and 

open to the light and left. The Junior Warden will 

then advance to the catafalque and placing upon it a 

bunch of white flowers will say : 

Junior Warden. In memory of our departed 
brethren I deposit these white flowers, emblem- 
atical of that pure life to which they have been 
called, and reminding us that as these children 
of an hour will droop and fade away, so, too, 
we shall soon follow those who have gone before 
as, and inciting us so to fill the brief span of 



LODGE OF SOEROW. 365 

our existence that we may leave to our sur- 
vivors a sweet savor of remembrance. 

The Junior Warden will now return to- his place, and 
an interval of profound silence will be observed. 

The procession will again be formed, and move as be- 
fore, to the sound of slow music, twice around the cata- 
falque. 

They will open as before, and the Senior "Warden ap- 
proaching the catafalque will place upon it a wreath of 
white flowers and say : 

Senior Warden. As the sun sets in the West, 
to close the day and herald the approach of 
night, so, one by one we lay us down in the 
darkness of the tomb to wait in its calm repose 
for the time when the heavens shall pass away 
as a scroll, and man, standing in the presence 
of the Infinite, shall realize the true end of his 
pilgrimage here below. Let these flowers be 
to us the symbol of remembrance of all the 
virtues of our brethren who have preceded us 
to the silent land, the token of that fraternal 
alliance which binds us while on earth and 
which we hope will finally unite us in heaven. 

The Senior Warden returns to his place, and an inter- 
val of silence will be observed. 

The procession will again be formed, and move three 
times around the catafalque to slow music, as before 



366 GENERAL AHIMAN EEZON. 

Arrived in the East, the Master will advance and 
place upon the urn a wreath of evergreen, and say : 

Master. It is appointed unto all men once to 
die, and after death cometh the resurrection. 
The dust shall return to the earth and the spirit 
unto God who gave it. In the grave all men 
are equal ; the good deeds, the lofty thoughts, 
the heroic sacrifices alone survive and bear 
fruit in the lives of those who strive to emulate 
them. 

While, therefore, nature will have its way, 
and our tears will fall upon the graves of our 
brethren, let us be reminded by the evergreen 
symbol of our faith in immortal life that the 
dead are but sleeping, and be comforted by the 
reflection that their memories will not be for- 
gotten ; that they will still be loved by those 
who are soon to follow them ; that in our ar- 
chives their names are written, and that in our 
hearts there is still a place for them. And so, 
trusting in the infinite love and tender mercy 
of him without whose knowledge not even a 
sparrow falls, let us prepare to meet them where 
there is no parting and where with them we 
shall enjoy eternal rest. 



LODGE OF SOKKOW. 367 

The Master will return to his place, and a peiiod of 
silence will obtain. 

The Chaplain- will now be conducted to the altar, 
where he will read : 

But some man will say : How are the dead 
raised up ? and with what body do they come ? 
Thou fool, that which thou sowest is not quick- 
ened except it die : and that which thou sow- 
est thou sowest not that body that shall be, but 
bare grain ; it may chance of wheat or of some 
other grain : but God giveth it a body as it hath 
pleased him, and to every seed his own body. 

All flesh is not the same flesh ; but there is 
one kind of flesh of men, another flesh of beasts, 
another of fishes, and another of .birds. There 
are also celestial bodies, and bodies terrestrial : 
but the glory of the celestial is one, and the 
glory of the terrestrial is another. 

There is one glory of the sun, and another 
glory of the moon, and another glory of the 
stars; for one star differeth from another star in 
glory. So also is the resurrection of the dead. 
It is sown in corruption ; it is raised in incor- 
ruption : it is sown in dishonor ; it is raised in 
glory : it is sown in weakness ; it is raised in 
power : it is sown a natural body ; it is raised a 



368 GENEKAL AHIMAN REZON. 

spiritual body. There is a natural body, and 
there is a spiritual body. And so it is written, 
The first man Adam was made a living soul , 
the last Adam was made a quickening spirit. 
Howbeit, that was not first which is spiritual, 
but that which is natural ; and afterward that 
which is spiritual. The first man is of the earth, 
earthy: the second man is the Lord from heaven. 
As is the earthy, such are they also that are 
earthy ; and as is the heavenly, such are they 
also that are heavenly. And as we have borne 
the image of the earthy, we shall also bear the 
image of the heavenly. 

Now this I say, brethren, that flesh and blood 
cannot inherit the kingdom of God ; neither 
doth corruption inherit incorruption. Behold, 
I shew you a mystery : we shall not all sleep, 
but we shall all be changed ; in a moment, in 
the twinkling of an eye, at the last trump : for 
the trumpet shall sound, and the dead shall be 
raised incorruptible, and we shall be changed. 
For this corruptible must put on incorruption, 
and this mortal must put on immortality. So 
when this corruptible shall have put on incor- 
ruption, and this mortal shall have put on im- 



LODGE OF SORROW. 



369 



mortality, then shall be brought to pass the 

saying that is written, Death is swallowed up in 

victory. death, where is thy sting? grave, 

where is thy victory? 

As the Chaplain pronounces the concluding words, 
" O grave where is thy victory ?" the lights in the Hall 
will be raised to brilliancy, the four brethren seated 
around the catafalque will relight the tapers. 

The Chaplain will return to his place in the East, and 
the following ode will be sung, to music of a more 
cheerful character : 

Music — Simons. 




m 


-%- 


-$- 


-;^— 


-f- 


-m — p— 

— ha ha 




s~ 


^m 


■M 1 - 


— i — 

lost 

1 


a friend ? 

1 -, -1 


— 1 

There 


_^ >L_J 

is no un - 
-0- 


ion 


(?¥.- 


&- 


-%*\ — 


-n — -r— 


- 


— 1 1 


Ks 


— #*- 


<£ _ 


-W=M-^- 


_J*__ks_ 


(• 













l 


V 1/ 






i 



mm 



u 



m 



v—v- 



^$3^ 



here of hearts, That finds not here an end. 



-&L 



=P£ 



^~^: 



?= 



£2: 



16* 



370 



GENERAL AHIMAN REZON. 



Z± 






3: 



:fe- 



r 

Were this frail world our on 



"£t 



m. 



iy 



rest, 



221 



-4— I 1— 



P 



? 



^m 



-& 



2* 



Liv - ing or dy 



ing, none were blest. 
Jill 



m 



2* 



:p=p: 



a 



:^: 



j h- 

There is a world above 

Where parting is unknown — 

A whole eternity of love 
And blessedness alone ; 

And faith beholds the dying here 

Translated to that happier sphere. 

The Orator will then pronounce the Eulogium. 
Then follows an ode : 

OLD HUNDRED. L. M. 

1st Tenor. 




^ EgEEgE FgEFgEgz 



2d Tenor 



x=t 



Once more, O Lord, let grate-ful praise, From ev - ery 



1st Bass. 



-I- 



I pa ife 



2d Bass 






^-=jq==d=M=F^ 



=b 



nS^SIII^ 



:=t 



LODGE OF SORROW. 



371 



-U-ts? 






a 



^ 



?z 



# 



heart to thee as - eend ; Thou art the guar - diaa 



:^~ 



:^=^ 



2* 



21 



zi 



s£=ts>: 



:^=^ 



:<^: 



4 



!l=* 



-=*— 



g^P^ 






z:^s 



r ■ • — i — r 

of our days, Our first, our best, and changeless friend 




Hear, now, our parting hymn of praise, 
And bind our hearts in love divine ; 

O, may we walk in wisdom's ways, 
And ever feel that we are thine. 



CLOSING. 

Master. Brother Senior Warden, our recollec- 
tion of our departed friends has been refreshed, 
and we may now ask ourselves, were they just 
and perfect Masons, worthy men, unwearied 
toilers in the vineyard, and possessed of so 
many virtues as to overcome their faults and 
shortcomings? Answer these questions, as 

Masons should answer. 
15* 



oV2 GENERAL AHIMAN REZON. 

Sen. War. Man judgeth not of man. He 
whose infinite and tender mercy passetli all 
comprehension, whose goodness endureth for- 
ever, has called our brethren hence. Let him 
judge. 

In ancient Egypt no one could gain admit- 
tance to the sacred asylum of the tomb until 
he had passed under the most solemn judgment 
before a grave tribunal. 

Princes and peasants came there to be judged, 
escorted only by their virtues and their vices. 
A public accuser recounted the history of their 
lives, and threw the penetrating light of truth 
on all their actions. If it were adjudged that 
the dead man had led an evil life, his memory 
was condemned in the presence of the nation, 
and his body was denied the honors of sepulture. 
But Masonry has no such tribunal to sit in 
judgment upon her dead ; with her, the good 
that her sons have done lives after them, and 
the evil is -interred with their bones. She does 
require, however, that whatever is said con- 
cerning them shall be the truth ; and should it 
ever happen that of a Mason, who dies, nothing 
good can be truthfully said she will mourn- 



LODGE OP SORROW. 373 

fully and pityingly bury him out of her sight 
in silence. 

Master. Brethren, let us profit by the admo- 
nitions of this solemn occasion, lay to heart the 
truths to which we have listened, and resolve 
so to walk that when we lay us down to the 
last sleep it may be the privilege of the brethren 
to strew white flowers upon our graves and 
keep our memories as a pleasant remembrance. 

Brother Senior Warden, announce to the 
brethren that our labors are now concluded, 
and that it is my pleasure that this Lodge of 
Sorrow be closed. 

Sen. War. Brother Junior Warden, the labors 
of this Lodge of Sorrow being ended, it is the 
pleasure of the Master that it be now closed. 
Make due announcement to the brethren, and 
invite them to assist. 

Jun. War. (Calling up the Lodge.) Brethren, 
the labors of this Lodge of Sorrow being ended, it 
is the pleasure of the Master that it be now closed. 

Master. Let us unite with our Chaplain in an 
invocation to the Throne of Grace. 

* * * ^ * * $ 

Master. This Lodge )f Sorrow is now closed 



SELECTIONS FOR LODGE OF SORROW. 

HYMN— 8's & 7*6 M. 

Brother, rest from sin and sorrow ! 

Death is o'er, and life is won; 
On thy slumber dawns no morrow: 

Best ! thine earthly race is run. 

Brother, wake! the night is waning; 

Endless day is round thee poured: 
Enter thou the rest remaining 

For the people of the Lord. 

Fare thee well ! tho' woe is blending 
With the tones of early love, 

Triumph high and joy unending 
Wait thee in the realms above! 



HYMN. 

Why lament our Brother's dying, 
Why indulge in tears and gloom ? 

Calmly on the Loed relying, 
He can greet the opening tomb. 

Tho' for him thy soul is mourning, 
Tho' with grief thy heart is riven, 

While his flesh to dust is turning, 
All his soul is filled with heaven. 

Scenes seraphic, high and glorious, 
Now forbid his longer stay: 

See him die, o'er death victorious, 
Angels beckon him away. 

Hark! The golden harps are ringing. 
Sounds angelic fill his ear: 

Millions now in heaven singing 
Greet his joyful entrance there 



SERVICE 

FOB TECS 

CONSECRATION OF MASONIC CEMETERIES. 

If the grounds to be consecrated are the property of 
a particular Lodge, this service should be conducted 
by the officers of that Lodge, which should be opened 
in due form, at the usual place of meeting, and march 
in procession to the Cemetery. 

If several Lodges are interested, the exercises should 
be under the supervision of the Grand Lodge. 

The brethren, having arrived at the grounds, should 
be arranged in such a manner as to inclose an open 
space, in the form of an oblong square. The Grand 
Master, his Deputy, or the Master of the Lodge — as the 
case may be — should stand in the East, looking toward 
the West. 

Grand Blaster. Let the gates of the South and 
the "West be guarded. 

The Wardens take their respective positions, 

G. M. Eight Worshipful Grand Senior Warden, 
what is a Lodge ? 

G. 8. W. A Lodge is the symbol of the world, 

G. M. What are its dimensions? 

G. S. W. It reaches from the North to the South, 
and from the East to the West. 

G. M. Hath it any limits? 



376 GENERAL AHIMAN REZ0N. 

G. 8. W. None ; It embraceth the region of stars 
above, the empire of graves below, and the kingdoms 
of eternal silence. 

G. 31. You have said that the Lodge is a symbol 
of the world. As the world then is, in one sense, a 
vast Lodge, what is the last and highest duty which 
a Mason is called upon to discharge therein? 

G. 8, W. To watch by the bed of a sick and dying 
brother, to soothe his last hours, to console and re- 
lieve his widow, protect his orphan children, and pro- 
vide a suitable resting-place for his mortal remains. 

G. M. Even so; and beloved brethren, we are 
assembled to-day to perform the last, but not the 
least part of this most sacred task. We are here 
to consecrate these grounds, by solemn services, to 
a solemn use. But feeling all our weakness and 
blindness, and knowing that our unaided efforts must 
be unavailing, let us first implore the presence and aid 
of him from whom alone light and strength can come. 

PEAYEK, 

BY THE CHAPLAIN. 

Supreme Architect of the Universe ! who, in all 
ages, hast presided over the labors of our Fraternity, 
and whose benevolent and paternal care all worthy 
Masons have, in all times, recognized with tears of 
gratitude, we approach thee now, in a spirit of 
filial reverence and trust, to implore thy presence 
and the abundance of thy benedictions upon the 



CONSECRATION OF MASONIC CEMETERIES. 37 V 

solemn labors of the present hour. Knowing our 
weakness, we ask thee for Strength. Conscious of 
our ignorance, 1 we implore of thee Light. Sensible 
of our frailties and imperfections, we pray that the 
Holy Spirit may breathe upon our hearts, that they 
may bloom with the flowers of Virtue and Charity, 
as the earth blooms beneath the genial influence of 
the sunshine. And, finally, O God! we beseech 
thee to impart to us thy Wisdom, that we may be 
guided into the ways of Truth, accomplish our 
present undertaking in a manner acceptable to 
thee, and be prepared for a higher service in thy 
Spiritual Temple above. — Amen. 
Response. So mote it be. 

G. M. Loed, thou hast been our dwelling-place in 
all generations ! 

Response. And thy Mercy endureth forever. 

G. M. Before the mountains were brought forth, 
or ever thou hadst formed the earth and the world, 
even from everlasting to everlasting, thou art God 

Response. And thy Mercy endureth forever. 

G. M. Thou turnest man to destruction, and 
sayest, return ye children of men. 

Response. Yet thy Mercy endureth forever. 

G. M. For a thousand years in thy sight are but 
as yesterday, when it is past, and as a watch in the 
night. 

Response. But thy Mercy endureth forever. 



378 



GENERAL AHIMAN REZON. 



G. M. Thou carriest them away as a flood ; they 
are as asleep; in the morning they are like grass 
that groweth up. 

Response. But thy Mercy endureth forever. 

G. M. In the morning it flourisheth, and groweth 
up ; in the evening it is cut down, and withereth. 

Response. But thy Mercy endureth forever. 

G. M. For we are consumed by thine anger, and 
by thy wrath we are troubled. 

Response. But thy Mercy endureth forever. 

G. M. Thou hast set our iniquities before thee — 
our secret sins in the light of thy countenance. 

Response. But thy Mercy endureth forever. 

G. M. For all our days are passed away in thy 
wrath ; we spend our years as a tale that is told. 

Response. But thy Mercy endureth forever. 

G. M. So teach us to number our days, that we 
may apply our hearts unto Wisdom. 

Response. For thy Mercy endureth forever. 

G. M. O, satisfy us early with thy Mercy ; that 
we may be glad and rejoice all our days. 

Response. For thy Mercy endureth forever. 

G. M. Make us glad according to the days wherein 
thou hast afflicted us, and the years wherein we 
have seen evil. 

Response. For thy Mercy endureth forever. 

G. M. Let thy work appear unto thy servants, 
and thy glory unto their children. 

Response. For thy Mercy endureth forever. 



CONSECBATION OF MASONIC CEMETERIES. 379 

G. M. And let the Beauty of the Lord our God 
be upon us; and establish thou the work of our 
hands upon us ; yea, the work of our hands, establish 
thou it. And to the King, eternal, immortal, invisi- 
ble, the one only living and true God, be offered 
worship and praise. 

Response. As it was in the beginning, is now, and 
ever shall be, world without end. So mote it be. — 
Amen. 

HYMN. 

O God ! who, when the world was young, 
Didst walk in Eden's fragrant bowers, 

"Where Adam, just created, sung 

His grateful hymns 'mid trees and flowers * 

Thy servants here, with reverence, bend, 
As did the father of our race, 

Imploring thee thy grace to send, 
And with thy glory fill this place. 

O thou ! who look'st with pitying eye, 

On us who dwell 'mid death's alarms, 
And while we live, or when we die, 

Dost fold us in thy loving arms ; 
Here, where in death our loved ones sleep, 

O let thy benedictions fall, 
And teach us, as their loss we weep, 

That deathless Lota embraceth all. 

Here, let the weary fiiid repose, 

'Mongst fragTant flowers and waving trees — 
Emblems, at once, of mortal woes, 

And everlasing sympathies — 



3$0 GENERAL AHIMAN REZON 

And grant, O God ! that we may see 
In Nature's swelling buds, and bloom, 

The Spirit's immortality 

And final victory o'er the tomb. 

G. M. Brethren: As our Masonic obligations 
enjoin upon us not only a tender regard for all the 
interests of a brother while living, but also an affec- 
tionate and honorable disposal of his remains, when 
the great Master of Life has summoned him to his 
rest, these grounds have been secured and set apart 
for that sacred purpose. And as Freemasonry is 
an institution of symbols, and communicates its 
instructions through a sublime system of emblems, 
it is eminently proper that a Masonic Cemetery 
should be consecrated by ceremonies of a sym- 
bolical character. It should also be adorned with 
trees and shrubs and flowers, which have a sym- 
bolical meaning connected with such solemn uses. 
No artificial monuments of iron, or brass, or stone, 
which we erect to preserve the remembrance of the 
departed, can compare in efficiency or beauty with 
those that Nature produces, and which, though sub- 
ject to decay, are perpetually renewed. 

All parts of the universe are symbolic, each one 
of which was, no doubt, designed by the Creator to 
reveal, and impress upon the mind, some special 
idea or sentiment. The visible world is but the 
shadow or reflex of the verities of the invisible, 
and between the seen and the unseen there is a 



CONSECRATION OF MASONIC CEMETERIES. 3S1 

mysterious relationship. The Spiritual is incarned 
in every visible thing, underlies all forms, and 
reveals itself in every tree and flower. Through 
all time, and among all peoples, have the prominent 
features of the universe revealed the same thoughts 
to all earnest hearts. Ever has the mountain been 
the symbol of power and durability; the oak of 
firmness and confidence ; the various evergreens of 
immortality ; the cypress of death ; and the drooping 
elm, and weeping willow, of a profound sorrow and 
an eternal sympathy. These emblems of Hope, and 
Faith, and ImmortaHty, of undying affection, and 
tender sympathy, and everlasting love, are the 
appropriate decorations of a Masonic burial-place 



Types, Truth selects, appropriate 

Fair fading creatures of a day, 
Of human life to indicate 

The fragile state and swift decay ; 
Now in prosperity elate, 

And then forever passed away ; 
Bedecking thus the mortal cell, 
Our tale impressively they tell. 
And when the Spring's reviving breath 

Wakes latent energies below, 
Leaves, buds and blossoms bursting forth, 

With graceful life and beauty glow, 
Symbols of triumph over death, 

The Resurrection hope they show ; 
The Grave her tenants shall restore, 
And Death of victorv boast no more. 



382 GENERAL AHIMAN EEZON. 

One reason why we have been accustomed to look 
with so much terror on the grave is the dreadful gloom 
in which human inventions have shrouded it. The 
funereal emblems and rites of the olden times, and 
of the earlier periods of the Christian Church, were 
exceedingly beautiful and hopeful. But for several 
centuries we appear to have lost much of the deep 
and earnest faith of their ancestors — they have 
seemed to doubt whether the idea of immortality be, 
indeed, a verity, and, under the influence of a wither- 
ing skepticism, have declared that the departed are 
henceforth nothing to us, and we are nothing to 
them. Freemasonry rebukes and repudiates such 
gloomy theories, so repulsive to the warm affections 
of the heart. The Lodge has no limitations. It 
reaches through all worlds. It embraces the visible 
world of men, and the invisible world of spirits. It 
proclaims that friendship survives the grave, that 
love is immortal, and that the Masonic ties of our 
great Brotherhood are as perpetual as eternity. 
Freemasonry, therefore, would throw no gloom 
around man's supreme hour, nor marshal an army 
of hideous spectres around the beds of the dying, 
or the graves of the honored dead. It would rather 
remove every gloomy token — take from the grave's 
brink the briers and thorns of fear — and plant, in 
their place, the flowers of hope, and trust, and love. 
It would rend from the sculptured monuments which 
cover the dead the grim and spectral images of 



CONSECRATION OP MASONIC CEMETERIES. 383 

despair, and engrave thereon the symbols of a Hope 
that burns more and more brightly through the ages, 
and of a Love which even death cannot destroy. 
It would quiet the fears of its children, and bring to 
their hearts a calm and enduring Faith in the 
invisible, and an imperishable trust in the Father of 
the world. It would so quicken that faith, that it 
would penetrate the veil of eternity, and see the 
assembly of the wise and good, who have illuminated 
the world by their labors, reyouthed and clothed in 
immortal beauty, renewing and continuing the sweet 
communions that commenced on earth. 

To such a Faith and Hope, and under the inspira- 
tion of such a Love, let this place be consecrated. 
Hither let us bear our brethren, who have been 
stricken by the hand of death, and lay them to rest 
among the trees and flowers. Here may they sleep 
in peace, where the murmurs of the winds and trees 
will chant their eternal requiem, and the fairest 
flowers affection's hand can plant will cover their 
graves with perpetual bloom. And hither may we, 
who are yet permitted to dwell amid the sorrows of 
mortality, come to meditate on the brevity of life, 
and the vanity of all its pomp, and show, and pride — 
on our great obligations and duties, and the glorious 
reward that awaits us when we are admitted to the 
" Middle Chamber " of the Celestial Temple. There 
let us come to hold communion with the spirits of 
our departed brothers who may be slumbering in 



384 GENERAL AHIMAN EEZON. 

these solemn shades. There is nothing more salu- 
tary, more humanizing to the heart, or more strength- 
ening to our virtue, than this frequent communion 
with, and invocation of, the spirit of the dead. For 
we should never forget that the bond of Freema- 
sonry is a three-fold cord, over which death even 
has no power — that our deceased brethren yet live ; 
are still working in the heavenly Lodges, and that 
they are yet bound to us, and we to them, in the 
ties of an eternal friendship. "After life's fitfid 
fever, they, indeed, sleep well;" but the lives the) 
have lived, and the examples they have given to the 
world, can never perish. Let us pray that by their 
virtue we may become more virtuous, and by their 
wisdom more wise ; that they may watch over as 
guardian geniuses, and preserve us from all selfish- 
ness, irreverence, and injustice in thought, word, and 
deed. Standing here, the awful and silent stars 
over our heads ; the solemn and silent graves be- 
neath our feet, let us listen to that warning voice 
which resounds from the regions beyond the stars, 
and swells up from the realms of eternal silence. 
"Children of mortality," yet heirs to an endless 
life ! remember that the great Destiny Book is placed 
in your hands! Beware what you write therein ; 
for every pencil stroke, be it bright or dark, will be 
a beam of light, bearing into your souls an exceed- 
ing peace, or a grim shadow, waving darkly througl 
your thoughts forever ! 



CONSECRATION OF MASONIC CEMETERIES. 3S5 

And, finally, let us labor faithfully and reverently 
in our several vocations, true to all our duties to 
God and man, so that when we are called to close 
our labors on earth we may be prepared for admis- 
sion to the grand and solemn mysteries of the Land 
of Light. 

PEAYEE OF CONSECEATION, 

BY THE CHAPLAIN. 

O thou, who art the Creator, and Father, and 
Preserver of all men; who, although clothed with 
immortal splendor, and dwelling in the high and 
holy place, dost condescend to abide in the hearts 
of the humble and contrite, we, thy servants, now 
draw near to thee, to supplicate thy grace, and 
those benedictions which . thou hast promised 
unto all such as approach thee in a spirit of loving 
reverence, and child-like confidence. 

When we consider thy grandeur, and our own 
feebleness; when we cast our eyes upward, to sur- 
vey the shining heavens, where mighty constellations 
are sweeping in brightness through their everlasting 
circles, and turn our thoughts upon ourselves — frail 
worms of the dust — we are oppressed with a deep 
sense of our insignificance and un worthiness, and in 
our humility we exclaim, " What is man that thou 
art mindful of him ? and the sons of men that thou 
regardest them?" Yet, thanks to thee, Almighty 

God, that notwithstanding our apparent nothing- 
17 



386 GENEEAL AHIMAN liEZON. 

ness, thou liast given us minds which can soai to 
thee, and invested us with the attributes of an 
immortal nature. Thou hast also made us capable 
of acquiring that divine wisdom " which is brighter 
•than the sun, and above all the order of the stars," 
by which the soul is expanded to angelic perfec- 
tion, and imbued with the Life and Beauty of the 
heavenly world. 

Almighty God, our Heavenly Father, who lookest 
with benignant eye upon all men ; who seest every 
tear of misery, and hearest the mourners cry, we 
implore thee to impart thy grace, and the efficient 
consolations of thy Spirit, to all such as are called 
to mourn. Soothe and comfort all the bereaved, 
with that Faith which hath power to pierce the 
dark mystery of the grave, and look upon the im- 
mortal glories beyond; and that sublime Hope 
which with joyful tears contemplates a future 
reunion of all who have been separated on earth, 
in a circle that death can never more invade. 

O thou, who art the God of the dead as well as 
of the living, we ask thy blessing to rest upon us, 
who are here assembled, and upon the solemn ser- 
vices in which we are engaged. This quiet spot, 
which we consecrate to the departed, we commend 
to thy protection and care. May it be sanctified by 
thy presence. May we recognize in this murmuring 
foliage thy paternal voice, speaking to our hearts, 
in accents of tenderness and love. And, grant, 



CONSECRATION OF MASONIC CEMETERIES. 387 

O God, that thy holy angels, who watched by an 
ancient tomb, where suffering Virtue found repose in 
death, may be permitted to spread their radiant 
wings over this place of graves, and make it bright 
with the Light of an immortal Hope. Here, guarded 
thus by heavenly watchers, may our loved ones rest 
in peace, until the great day when, together with us, 
they shall be called to the grand Convocation to 
receive the recompense for faithful labors. 

"Now unto Him who is able to keep us from 
falling and to present us before the throne of his 
glory, with exceeding joy, be ascribed honor, domin- 
ion, and power through all ages." — Amen. 

Response. As it was in the beginning, is now, and 
ever shall be, world without end. — Amen. So mote 
it be. 

Here an appropriate piece of music should be played 
by a band, during which the brethren should move in 
procession around the Cemetery, the Grand Master in 
the meanwhile sprinkling the grounds with pure water. 
The public grand honors are then given, which closes 
the ceremony. 



MASONIC CALENDAR. 

The ordinary calendar, or vulgar era, is not generally 
used by Freemasons in dating their official documents. 
They have one peculiar to themselves, differing accord- 
ing to their various rites. The Masons in all parts ol 
the world working in the York and French rites add 
4000 years to the Christian era, calling it Anno Lucis — 
Year of Light; abbreviated A.*. L.\; thus the year 1865 
would be A.-. L.\ 5865.* 

Masons practicing in the Ancient and Accepted kite 
use the Jewish Calendar, which adds 3760 to the vulgar 
era, styled Anno Mundi — A.*. M.\ — year of the world. Or 
they sometimes use the Hebrew year, which begins on 
the 17th of September, or 1st of Tisri, using the initials 
A.\ H.\ — Anno Hebraico — Hebrew year. 

Royal Arch Masons date from the building of the 
second temple — 530 B. C. Their style is therefore An- 
no Inventionis — A.'. In v.*. — in the year of the Discovery. 

Eoyal and Select Masters should date from the com- 
pletion of Solomon's Temple, which would add 1000 to 
the Christian era. Their style is Anno Depositions — 
A.\ Dep.\ — in the year of the Deposit. 

Knights Templar date from the organization of the 
Order — 1118. Their style is therefore Anno Ordinis — 
A.*. 0.\ — in the year of the Order. 

Those of the rite of Mizraim add four years to the 
usual computation of the age of the world: thus the 
year 1865 would stand A.-. L.\ 5869. 

Masons of the York rite begin the year on the first 
of January; but in the French rite it commences on 
the first of March. * 

* This fact has a symbolic reference, not because they believe Freemasonry is, 
but that the principles and light of the institution are, coeval with the creation. 



APPENDIX, 



FORM OF PETITION FOR A NEW LODGE. 

To the M. W. Grand Master of Masons of the State of 

The undersigned petitioners, being Ancient Free and Accepted 
Master Masons, having the prosperity of the fraternity at heart, 
and willing to exert their best endeavors to promote and diffuse 
the genuine principles of Masonry, respectfully represent — That 

they are desirous of forming a new Lodge in the of 

to be named No They therefore pray for letters of 

dispensation, to empower them to assemble as a regular Lodge, to 
discharge the duties of Masonry, in a regular and constitutional 
manner, according to the original forms of the Order, and the reg- 
ulations of the Grand Lodge. They have nominated and do recom- 
mend Brother A. B. to be the first Master ; Brother C. D. to be 
the first Senior Warden, and Brother E. F. to be the first Junior 
Warden, of said Lodge. If the prayer of this petition shall be 
granted, they promise a strict conformity to the edicts of the Grand 
Master, and the constitution, laws and regulations of the Grand 
Lodge. 



FORM OF DISPENSATION FOR A NEW LODGE. 

To all whom it may concern ; 

Know ye, That we, A. B., Most Worshipful Grand Master of An- 
cient, Free and Accepted Masons of , having received a peti- 
tion from a constitutional number of brethren, who have been 
properly vouched for as Master Masons in good standing, setting 
forth that, having the honor and prosperity of the Craft at heart, 

they are desirous of establishing a new Lodge at under our 

masonic jurisdiction, and requesting a Dispensation for the same : 



890 APPENDIX. 

And whereas thero appears to us good and sufficient cause foi 
granting the prayer of the said petition ; we, by virtue of the pow- 
ers in us vested by the ancient Constitutions of the Order, do grant 
this our Dispensation, empowering Brother A. B. to act as Wor- 
shipful Master, Brother C. D. to act as Senior "Warden, and Bro- 
ther E. F. to act as Junior "Warden of a Lodge to be held under 

our jurisdiction at by the name of And we further 

authorize the said brethren to Enter, Pass, and liaise Freemasons, 
according to the Ancient Constitutions of the Order, the customs 
and usages of the Craft, and the Rules and Regulations of the 

Most "Worshipful Grand Lodge of , and not otherwise. And 

this our Dispensation shall continue of force until the Grand 
Lodge aforesaid shall grant a "Warrant of Constitution for the same, 
or this Dispensation be revoked by us, or the authority of the 
aforesaid Grand Lodge. 

Given under our hand, and the seal 

[L. S.] of the Grand Lodge, at this 

day of , A.-. L.\ 58 . 

Q B , 

Y Z Grand Master. 

Grand Secretary. 



FORM OF WARRANT FOR A LODGE. 

Grand Master. 
Dep. G. Masteb. 
Sen. G. "Warden. 
Jun. G. "Warden. 
We, the Grand Lodge of the Most Ancient and Honorable Fra- 
ternity of Free and Accepted Masons, of the State of , in 

Ample Form assembled, according to the Old Constitutions, regu- 
larly and solemnly established under the auspices of Prince Edwin, 
at the city of York, in Great Britain, in the year of Masonry 4926, 
viz. : 

The Most Worshipful Grand Master, 

The Right Worshipful Dep. G. Master, 

The Right Worshipful Sen. G. Warden, 

do, by these presents, appoint, authorize, and empower our worth} 



APPENDIX. 391 

brother to be the Master ; our worthy brother to 

be the Senior Warden ; and our worthy brother to be the 

Junior Warden, of a Lodge of Free and Accepted Masons, to be, 

by virtue hereof, constituted, formed, and held in 

which Lodge shall be distinguished by the name or style of 

and the said Master and Wardens, and their successors in office, 
are hereby respectively authorized and directed, by and with the 
consent and assistance of a majority of the members of the said 
Lodge, duly to be summoned and present upon such occasions, to 
elect and install the officers of the said Lodge as vacancies happen, 
in manner and form as is, or may be, prescribed by the Constitu- 
tion of this Grand Lodge. 

And further, the said Lodge is hereby invested with full power 
and authority to assemble upon proper and lawful occasions, to 
make Masons, and to admit members, as also to do and perform 
all and every such acts and things appertaining to the Craft as 
have been and ought to be done, for the honor and advantage 
thereof, conforming in all their proceedings to the Constitution of 
this Grand Lodge, otherwise this Warrant, and the powers thereby 
granted, to cease and be of no further effect. 

Given under our hands ami the seal of our Grand Lodge, at 

the city of , in the United States of America, this .... 

day of ,- in the year of our Lord one. thousand eight 

hundred and , and in the year of Masonry five thou- 
sand eight hundred and 



Grand Secretary. 
Registered in the Book of the Grand Lodge, 

Page .... 



FORM OF A LODGE CERTIFICATE. 

To all Fkee and Accepted Masons on the face of the globe 

— Greeting : 

We, the Master and Wardens of Lodge No. . . . Free and 

Accepted Masons, constituted under a charter from the M. W. 

Grand Lodge of the State of , do certify that our worthy 

brother has been regularly initiated as an Entered Appren- 



392 ArPENDix. 

tice, passed to the degree of Fellow Craft, and raised to the sub- 
lime degree of Master Mason, and is distinguished for his zeal and 
fidelity to the Craft. We do therefore recommend that he be re- 
ceived and acknowledged as such by all true and accepted Freema- 
sons wheresoever dispersed. 

In testimony whereof we have granted him this certificate under 
our hands and the seal of the Lodge (having first caused our wor- 
thy brother to sign his name in the margin), this day of 

A.D. 18.., A. L. 58.. 

W. M. S. W. 

Sec'y. « J. W. 

This is to certify that Lodge No. . . is a legally consti- 
tuted Lodge, working under the jurisdiction of the M. W. Grand 
Lodge of 

585. 

Grand Sec'y. 



FOliM OF A GRAND LODGE DIPLOMA. 

We, the Grand Lodge of the State of New York, by these presents 
testify and declare to all whom it may concern, that our brother 
, who has signed his name in the margin hereof, is a reg- 
ular Master Mason of Lodge No. . . , as appears to us by the 

certificate of the said Lodge held under our jurisdiction in the 

county of State of New York, in the United States 

of America. In testimony whereof we have caused our seal to be 
hereunto affixed, and our Grand Secretary to subscribe the same, 
at the city of New York, this . . day of . . . . A. D. 18 . . A. L. 58 . . 



Grand Secretary. 



FORM OF A DIMIT. 

FKEE AND ACCEPTED MASONS. 

Lodge No 

Acknowledging the jurisdiction of the Grand Lodge of the State 
of to all whom it may concern, greeting : This certifies 



APPENDIX. 393 

that brother , whose name appears in the margin of this 

dimit, is a Master Mason, and was a member of this Lodge in good 
standing and clear of the books, and as such we do cordially com- 
mend him to the fraternal guard of all true Free and Accepted Ma- 
sons, wherever dispersed around the globe. 

In testimony whereof we have caused this dimit to be signed by 
the Master, and the seal of the Lodge to be attached, this .... day 
of A. D. 18.., A. L. 58.. 

Secretary. Master. 



FORM OF TRIALS AND APPEALS. 

The first step to be taken toward a Masonic trial is, of course, to 
prefer charges, or make a complaint. The important requisites of 
a complaint are, that it should be brief, and yet comprehensive, 
clearly defining the nature of the offense charged, with an accurate 
specifying of the time, place and circumstances of its commission. 
This, when the transaction took place out of the Lodge, may be 
preferred by any brother, but should properly be presented by the 
Junior Warden. It may be in this form : 

1. — Complaint. 

To the W. Master, Wardens and Brethren of Triluminar Lodge, 
No. 800 : Brother A. B. is hereby charged with immoral and unma- 
sonic conduct : 

First Specification. — That the said A. B., on the first day of April 

1859, in the public street, at Freetown, in the county of , was 

in a state of intoxication from the use of strong and spirituous liq- 
ors, in violation of his duty as a Mason, and to the scandal and 
disgrace of the Masonic Fraternity. 

Second Specification. — That the said A. B., on the first day of 
April, 1859, at Freetown aforesaid, and at various other times and 
places, in the year 1859, was intoxicated with strong and spiritu- 
ous liquors, although admonished therefor by the Master and War- 
dens of this Lodge, in violation of his duty as a Mason, to the great 
scandal and disgrace of the Fraternity ; and it is hereby demand- 
ed, that the said A. B. be dealt with therefor, according to Ma- 
Fonic law and usage. 

S. L., Junior Warden. 

Dated April 9, 1859. 
17* 



3 9 J: APPENDIX. 

2. —Complaint [in another form.) 

To the W. Master, Wardens and Brethren of Triluminar Lodge, 
No. 800 : Brother C. D. is hereby charged with immoral and unma* 
sonic conduct : 

First Specification. — That the said C. T>., on the first day of April, 

1859, at Freetown, in the county of , in the presence and 

hearing of Bro. E. F., and others, spoke and declared of Bro. G. 
H., of Anchor Lodge, No. 801, these words in substance : that the 
said G. H. was a dishonest man ; that he was a knave and a cheat ; 
and that he was a liar, to the great injury of the said G. H., and 
to the common scandal and disgrace of the Masonic Fraternity. 

Second Specification. — That the said C. D., on the first day of 
April, 1859, at Freetown aforesaid, in the presence and hearing of 
Mr. Y. Z., and others, publicly spoke and declared of the said G. 
H., who was not present, that he, the said G. H., was a dishonest 
man, a knave, a cheat and a liar, in violation of the duties of the 
said C. D. as a Master Mason, to the great injury of the said G. 
H. , and to the common scandal and disgrace of the said Anchor 
Lodge, No. 801, and of the Masonic Fraternity ; and it is therefore 
hereby demanded, that the said G. D. be put upon trial therefor. 

S. L., Junior Warden. 

Dated April 9, 1859. 

These forms might be indefinitely multiplied, but these will be 
sufficient to show the manner and importance of specifying time, 
place and circumstances constituting the offense. 

This charge (and that contained in the first form will hereafter 
be followed) having been presented in open Lodge, and received, 
the Master thereupon appoints commissioners to hear and try the 
same, pursuant to the provisions of the constitution, which is en- 
tered upon the minutes. The charges need not be entered, but 
the nature of them should be. It is then the duty of the Secretary 
immediately to serve upon the accused a copy of the charges, with 
the following notice annexed : 

3.— Notice of Charges. 

Bro. A. B. : Take notice, that the within (or foregoing) is a copy 
of the charges preferred against you, at a stated communication of 
Triluminar Lodge, No. 800 held on the 9th of April, inst., and 



APPENDIX. 395 

that Bros. K. S. , T. U. and V. N. were appointed commissioners 
to hear and try the same. 

P. Q., Secretary. 
Dated, April 10, 1859. 

Should the commissioners determine, at the time the charges 
are preferred (and it is recommended that they should in all cases, 
if possible), when and where they will meet for trial, the Secretary 
may add to the above notice the following : ' ' and that they will 
meet for that purpose on the 20th instant, at 7o'clock p. m., at 
Triluminar Lodge room, at Freetown, at or before which time 
you are required to answer said charges." 

In case the accused absent himself, so. that the charges cannot 
be personally served, the copy may be transmitted by mail, if his 
residence be known ; if not, after a reasonable time, and after dil- 
igent inquiry, the Secretary should report the fact to the Lodge 
for their further action. In all cases the prosecutor or Secretary 
should take care that the accused be served with notice of the time 
and place of meeting of the commissioners for trial, at the time of 
service of the charges. 

The charges being served, it is the first duty of the accused, if 
he has an objection to any of the commissioners, to make his chal- 
lenge, that the master, if satisfied that there is ground for it, 
may supply the vacant place by another appointment. If there 
be doubts as to its foundation, the master, or other commission- 
ers, may act as triers ; but it is recommended that if there be rea- 
sonable objection, or probable cause therefor be manifest, that the 
commissioner challenged remove all question by resignation. 

The tribunal being properly constituted, it is next the duty of 
the accused to answer the charges. As this must be in every 
case equivalent to the well-known plea of "Not Guilty," it is 
scarcely necessary to furnish a form, yet, for the sake of making 
Up a complete record, in cases of appeal, one is subjoined : 

4. — Answer. 

C. D. , in person, denies the charges made against him, and ev- 
ery matter and thing contained in the several specifications of 
the same, and demands trial thereon. 

Of course this answer will vary according to the facts of each 
case. One specification may be admitted and another denied. 



396 APPENDIX. 

The charge and specifications may be admitted, and matters set 
up in extenuation or excuse. Assuming the answer to be a denial 
the issued is formed, and the parties proceed to trial. To procure 
the attendance of witnesses on either side, some process may be 
necessary. If the witness be not a Mason, his attendance must, 
of course, be voluntary ; but a Mason is bound to obey a sum- 
mons. This may be issued by any master of a Lodge (Constitu- 
tion § 56), and in the following form : 

5. — Summons for "Witness. 

To Bro. I. J. : You are hereby summoned and required to at- 
tend as a witness before the commissioners appointed for the trial 
of A. B., on certain charges preferred against him, on the 20th 
day of April, instant, at 7 o'clock p. m. , at the Lodge room of Tri- 
luminar Lodge, No. 800, in Freetown, and there to testify the 
truth, according to your knowledge. 

K. L., Master. 

Dated, April 16, 1859. 

This may be made to answer for several witnesses, by inserting 
their names and adding the words "and each of you" after the 
word "you." The brother disobeying such a summons may bo 
proceeded against as in case of disobedience to any other sum- 
mons. For this purpose the person serving it should note upon 
it when and how it is served. 

The commissioners, having met for trial, should organize ; that 
is to say, one of their number (and usually the first named) should 
preside, though they may choose another for that purpose ; and 
another of them should be chosen to act as their clerk, and keep 
the minutes of their proceedings. A copy of the resolution under 
which they were appointed, together with their appointment, 
should be furnished them by the Secretary. They should keep 
minutes of their proceedings, which may be in this form : 

6. — Minutes of Commissioners. 

The commissioners appointed for the trial of A. B., on the 
charges a copy of which is hereto annexed (marked A) pursuant to 
the following resolution (copy resolution), assembled at the Lodge 
room of Triluminar Lodge, No. 800, on Wednesday evening, tha 
20th of April, 1859 : 



APPENDIX. 397 

Present : E. S., T. U. and V. N., commissioners. B. S. offici- 
ated as chairman, and V. N. was chosen clerk. 

A. B. appeared before them and objected to T. U., one of the 
commissioners, on the ground that he was present at the meeting 
of the Lodge when the charges were preferred, and voted for their 
reference. 

Bro. T. U. stated that he had formed no opinion on the subject, 
and the other commissioners decided that he was competent to act 
as commissioner, to which Bro. B. took an exception. 

The charges were then read by Bro. S. L., Junior Warden, to- 
gether with the answer of Bro. A. B. 

Bro. B. requested that P. S., Esq., an attorney and not a Mor 
son, should examine the witnesses on his behalf and assist him in 
his defense. The commissioners decided against the request, but 
further decided that he might employ the services of any brother 
to assist him in defense ; to which Bro. B. took an exception. He 
then employed Bro. N. 0. to assist him as counsel. Bro. O. ob- 
jected to the form of the charges as being vague and uncertain, 
but the commissioners decided them to be sufficient ; to which 
Bro. O. took an exception. 

Bro. E. F. was then introduced as a witness by the Junior "War- 
den, and testified as a Master Mason as follows ; I am acquainted 
with Bro. A. B. ; I saw him on Main street, in Freetown, on the 
hrst day of April last ; I was on the opposite side of the street ; he 
appeared to be much intoxicated (objection was made to the ap- 
pearance of accused, but it was overruled and an exception taken) ■ 
he was there for about half an hour ; he reeled as he walked, &c. 

On cross-examination Bro. E. F. further testified : I know that 
Bro. B. had been sick, &c. 

The commissioners then adjourned to meet at the same place 
on Thursday evening, the 21st April 1859, at 7 o'clock p. m. 

Thursday evening, April 21, 1859. 

The commissioners met pursuant to adjournment : present all 
the commissioners and also Bro. L. the Junior "Warden and Bro. 
A. B. and his counsel Bro. 0. 

Bro. U. officiated as chairman. 

Mr. H. C. was then introduced as a witness by the Junior War- 
den, and stated as follows : 

I was in Freetown on the first day of April instant, &c. 



b- 



398 



APPENDIX. 



The proofs on the part of the complainant here rested. 

Bro. O., on behalf of Bro. A. B., then produced the sworn affi- 
davit of Mr. J. B., to which the Junior Warden objected, on the 
ground that Mr. B. should be produced for cross-examination. 

The commissioners sustained the objection on that ground, and 
Bro. 0. took an exception. 

Mr. B. was then produced, and the Junior "Warden then con- 
sented that his affidavit might be read, which was read according- 
ly, and is hereto annexted (marked B). 

The Junior Warden then cross-examined Mr. B., who stated as 
follows, &c. 

The proofs being closed, after hearing both parties, the commis- 
sioners decided to meet again on the 23d day of April instant, to 
determine on their report. 

Saturday, April 23, 1859. 
The commissioners again met by themselves, and after consulta- 
tion decided upon their report, a copy of which is hereto annexed 
(marked C), and notified the parties thereof. 

Signed by the Commissioners. 

These minutes have been given in this extended form because 
hey present a convenient way of stating certain facts and proceed- 
ings on trial. Thus, the statement of formal objections and the 
grounds of them, together with the decision thereon of the com- 
missioners (which should always be stated), are here set forth ; 
also, that the Junior Warden acted as prosecutor ; that the em- 
ployment of an attorney not being a Mason was not permitted, but 
that the accused was permitted to have counsel ; that the first wit- 
ness testified in his character as a Master Mason, and that the 
second witness, not being a Mason, made his statement merely, no 
oath being administered to either ; that the testimony is taken 
down in the words of the witness, and of course in the first per- 
son as he spoke ; that the precise point objected to is stated ; 
that the time and place of each adjournment are noted ; that a 
sworn affidavit was not admitted because no opportunity was given 
for cross-examination ; and, finally, that the commissioners met 
alone and decided upon their report, and then gave notice to the 
parties ; all of which may furnish useful hints to those engaged 
in such trials, without further comment ; it being presumed that 



APPENDIX. 399 

the usual forms of such proceedings and the ordinary rules of evi- 
dence are understood and will be observed. It is at the option of 
the commissioners whether they will admit any one to be present 
but the parties and the witnesses testifying, but on all such oc- 
casions none but Masons should be admitted, except the witness 
not a Mason, and while testifying. 

As the form of the notice given to the parties by the commis- 
sioners (Constitution, § 57) may be desired, it is here given, and 
may be as follows. 

7.— Notice of Decision.. 

To Bro. S., Junior Warden, and Bro. A. B. . 

You will each take notice that we have agreed upon and signed 
our report in the matter of charges against Bro. A. B. , referred to 
us, by which we have found the charges sustained, and Brother B. 
guilty thereof, and that the expenses of the proceedings be paid 
by him ; and that we shall present the report to Triluminar Lodge 
at its stated communication, on the 30th April instant. 

(Signed by the Commissioners. ) 

Dated April 23d, 1859. 

The trial being concluded and the report thus agreed upon, the 
commissioners will have it drawn up in form for the action of the 
Lodge. This report need not, in the first place, contain anything 
but the facts found and the conclusions arrived at thereon by the 
commissioners. These conclusions, like those of any other com- 
mittee, should be in the form of resolutions, for the definite action 
of the Lodge. Should the Lodge, on the report coming in, desire 
to hear the testimony read or any of the decisions stated, it will be 
the duty of the commissioners to comply. 

The report may be in the following form : 

8.— Report of Commissioners. 

To the W. Master, Wardens and Brethren of Triluminar Lodge, 
No. 800. 

The commissioners appointed for the trial of Bro. A. B., on 
charges of intoxication heretofore preferred in this Lodge, respect- 
fully report : 

That they met at the Lodge room of this Lodge on Wednesday 
evening, the 20th of April last past, and proceeded to hear and try 
the matters referred to them. 



iOO 



APPENDIX. 



That objections were presented to Bro. U., one of their number, 
which they overruled, and also refused to permit Bro. B. to ap- 
pear by counsel, not being a Mason, and thereupon Bro. N. 0. 
appeared for him. That objections were made to the charges, 
which were overruled. 

That they proceeded to take testimony (in the course of which 
they decided not to admit a sworn affidavit), and Bro E. F. and 
Mr. H. C. and Mr. J. B. were examined as witnesses. 

That they held three meetings, the last of which was for the 
purpose of agreeing upon and preparing their report. 

That from the testimony before them they find the following 
facts : 

1. That Bro. A. B. was intoxicated with strong and spirituous 
liquors, in a public place, at Freetown, on the first day of April, 
1859. 

2. That Bro. A. B. has been at least twice intoxicated in a pub- 
lic place, in Freetown aforesaid, within two weeks previous to the 
said first day of April, 1859. 

They therefore recommend the adoption of the following resolu- 
tions : 

Resolved, That the charges of intoxication against Bro. A. B. , 
made and presented to this Lodge on the 9th day of April, 1859, 
are sustained, and that he is guilty of the said charges. 

Resolved, That Bro. A. B. be and he is hereby suspended from 
this Lodge, and from the rights and privileges of Masonry, for the 
space of three months from this date. 

The charges and expenses of the commissioners amount to the 
sum of three dollars, which they adjudge that Bro. A. B. should 
pay, of all which they have notified the Junior Warden and Bra 
A. B. All of which is respectfully submitted, 

K. S. ] 
T. U. >- Commissioners. 

Dated, April 23, 1859. V. W. ) 

If the resolutions be adopted, the Secretary of the Lodge should 
transcribe them on his minutes, together with the adjudication as 
to charges and expenses. The resolutions, however, are subject to 
the action of the Lodge, who may reverse the decision of the com- 
missioners, or, if sustained, may amend the resolution as to th£ 
penalty by increasing or diminishing it ; the decision of the com. 



APPENDIX. 401 

missioners, however, as to expenses is final (Cons. § 61. ) Should 
the resolutions be adopted (and for this purpose a majority vote is 
sufficient, unless the by-laws provide differently, ) and the accused 
be absent from the Lodge, it is the duty of the Secretary to furnish 
him immediately with a copy of the resolutions and of the award 
as to expenses, with a notice, which may be in this form : 

9. — Notice of Judgment. 

To Bro. A. B. : 

Take notice, that the foregoing is a copy of resolutiona 
adopted by Triluminar Lodge, No. 800, at their communication 
held at their Lodge room in Freetown, on the 30th day of April 
instant, together with a copy of the award made by the commis- 
sioners as to expenses. 

P. 0. Secretary. 
Dated, April 30th, 1859. 

Thus have been presented the ordinary proceedings from com- 
plaint to judgment on a Masonic trial on charges preferred in a 
Lodge. Some of them may be found practically unnecessary, but 
the complaint, minutes and report are deemed important, and 
should be substantially followed in every case. Other proceedings, 
under the title of the Constitution, entitled ' ' Of Trial and Its In- 
cidents," maybe adapted to them, varying the allegations to suit 
the case, and bearing in mind that in all the cases mentioned in 
section 54 the decision of the commissioners is final, unless an ap- 
peal be taken from it. (§ 58. ) In these cases the report will be 
made to the Grand Lodge, and the minutes, with the report an- 
nexed, filed in the office of the Grand Secretary, and notice given 
to the parties by the commissioners. Their report, in such cases, 
need not conclude with resolutions, but with an award of judg- 
ment in the nature of both a verdict and sentence. It may be in 
his form, in place of the recommendation of resolutions : 

10. — Report of Commissioners (another form). 

The said commissioners do therefore adjudge and determine as 
follows : 

1. That the charges of intoxication against Bro. A. B. , of Trilu- 
minar Lodge, No. 800, preferred by Bro. C. D. , of Anchor Lodge, 
No. 801, on the 9th day of April, 1859, are sustained, and that he 
is guilty of the said charges. 



4:02 APPENDIX. 

2. That the said Bro. A. B. be and he is hereby suspended from 
said Triluminar Lodge, and from the rights and privileges of Ma- 
sonry, for the space of three months from this date. 

3. That the said A. B. be adjudged to pay the charges and ex- 
penses of the proceedings on this trial. 

The charges and expenses, &c, (as in the preceding report, ex- 
cept as to parties notified, and add) and our report has been duly 
filed with the R. W. Grand Secretary (dated and signed by the 
commissioners). 

The following may be the form of their notice : 

11. — Notice of Judgment toy Commissioners. 
To and : 

Take notice that we have this day made and signed our 
report to the Grand Lodge, by which we have adjudged and deter- 
mined that Bro. A. B. is guilty of the charges preferred against 
him, and that he is suspended from Triluminar Lodge, No. 800, 
and from the rights and privileges of Masonry, for the space of 
three months, and that he do pay the costs and expenses of the 
proceedings before us, amounting to the sum of three dollars. 

Signed by the Commissioners. 
Dated, April 23, 1859. 

The subject of Appeals next claims our attention, and we shall 
still follow the form of proceedings after trial on charges preferred 
in a Lodge against a member. 

The time limited in every case for bringing an appeal is six 
months (§ 58) ; but where a party is intending to appeal it is ad- 
visable that he give notice of it immediately, which may be in the 
following form : 

13.— Notice of Appeal. 
To P. Q., Secretary of Triluminar Lodge, No. 800 : 

Take notice, that I shall bring an appeal from the actiou 
of said Lodge on the 30th day of April, 1859, in passing sentence 
of suspension on me for three months, to the M. W. Grand Lodge 
of the State of New York (or the M. W. Grand Master, K. W. Dep- 
uty Grand Master, or K. W, District Deputy Grand Master of this 
district, as he may choose, ) on the grounds to be stated in my ap- 
peal. 

Dated. May 4, 1859. A. B. 



APPENDIX. 403 

On receiving this notice, the Secretary of the Lodge — or, in all 
cases not under section 60, the commissioners— -will transmit to 
the Grand Lodge, or Grand officer, as the case may be, a copy of 
the minutes of proceedings embracing the evidence, with a copy of 
the report, to the Lodge — marked C and numbered 8 — annexed, 
all duly attested and certified ; and by carefully observing these 
directions it may always be done promptly. This, if filed with the 
Grand Secretary, may be furnished to the Grand Lodge, or its 
Committee on Appeals, or to the Grand officer appealed to, when 
desired. When the appeal is to a Grand officer, the report may be 
transmitted to him directly, to be by him afterwards filed with the 
Grand Secretary. The appellant should next prepare his appeal, 
which may be in this form : 

13.— Appeal. 

To the M. W. Grand Lodge of the State of New York (or M. W. 

Grand Master) : 

The undersigned hereby appeals to you from the decision 
of Triluminar Lodge, No. 800, made April 30, 1859, in passing 
sentence of suspension on him for three months, and he specifies 
the following as the ground of his appeal : 

1. That F. U. , one of the commissioners on his- trial, was incom- 
petent to act, having been present at the meeting of said Lodge 
when the charges were preferred, and voted for their reference. 

2. That the commissioners erred in deciding that P. S. , Esq. , 
should not be allowed to assist the undersigned in his defense. 

3. That the second specification of the charges is vague and un- 
certain. 

4. That the commissioners erred in receiving testimony as to ap« 
pearances of intoxication. 

5. That they erred in rejecting the sworn affidavit of J. R. 

6. That the proofs in the case were not sufficient to warrant thn 
finding of the commissioners. 

7. That the Lodge erred in passing the resolution of suspension 
by a majority vote. 

All of which appears by the papers, proceedings and evidence in 
the case. 
Dated, May 11, 1859. A. B. 

A copy of this appeal should be served on the Secretary of the 



4:0:t APPENDIX. 

Lodge ; and it is best, also, to serve a copy on the appellate tribu- 
nal or officer. Within ten days (this is suggested as an admirable 
time, there being no regulation on the subject,) an answer should 
be made to the appeal by the Lodge. As in most cases this is 
merely taking issue, the form of an answer on appeal may be un- 
necessary ; yet one is subjoined, as follows : 

14. — Answer to Appeal. 

Triluminar Lodge, No. 800, answers the appeal of A. B. and 

ys : 

That the said Lodge denies that there is any error in the pro- 
ceedings of said Lodge, or of the commissioners appointed for the 
trial of the said A. B. , and further says that the decision of said 
Lodge in said case is sustained both by the law and evidence 
therein applicable thereto. 

Dated, May 21, 1859. S. L., Junior Warden. 

This is very general, and if a specific denial is deemed necessary 
—taking issue upon each of the grounds of appeal and assigning 
reasons therefor — it may be made after the foregoing form in com- 
mencement, and adding thereto as follows : 

Because the said Lodge says as to the first ground of appeal, &c. 

And because the said Lodge says as to the second ground of ap- 
peal, &c. 

The case being thus fairly brought up on appeal, the Grand 
Lodge or Grand officer may hear the same, either by oral argu- 
ment, or the appeal and answer thereto may be made sufficiently 
full to call attention to all the points in the case and the reasons 
therefor. If the Secretary of the Lodge shall have omitted a tran- 
script of the proceedings of the Lodge, and the same be required 
to make the case perfectly understood, the Grand Master, Deputy 
Grand Master, or District Deputy Grand Master may make an or- 
der in this form : 

15. — Order on Appeal. 

Office of the Grand Mastee of Masons, ) 
May 28, 18.. f 

To the W. Master, Warden and Brethren of Triluminar Lodge. 

No. 800 : 

Bro. A. B. having duly appealed from the decision of youi 
Lodge made on the 30th April, 1859, suspending him for three 



APPENDIX. 



£01 



months, you are hereby required to transmit, by the hand of your 
Secretary and seal of your Lodge, a transcript of all the proceed- 
ings of your Lodge, in the case of the said A. B. , from the time of 
the presentation of the charges against him until the final action of 
your Lodge thereon, with the several dates thereof, together with 
all papers and documents relating thereto not heretofore returned, 
within .... days from the receipt of this order by you. 

Given under my hand and private seal on the day 
and year first above written. 

, Grand Master. 

After argument the appellate tribunal will, with all convenient 
dispatch, pronounce the decision. If made by a Grand officer, it 
should be filed, together with the appeal papers, in the office of the 
Gran* 3 - Secretary, and may be in this form : 

16. — Decision on Appeal. 

Office of the Grand Master of Masons, &c, June 4, 1859. 



In the Matter of the Appeal 

or 

Brother A. B. 



Brother A. B. having appealed from the decision of Triluminar 
Lodge, No. 800, made on the 30th day of April, 1859, by which he 
was suspended from the rights and privileges of Masonry for three 
months, on charges of intoxication ; and having heard the case, I 
have carefully considered the facts appearing on said appeal, and 
the grounds of error alleged by him. There does not seem to be 
any error or irregularity in the proceedings, or in the several de- 
cisions of the commissioners on the trial, and the facts of the case 
warrant the conclusions of the commissioners and the decision of 
the Lodge. 

[If the officers desire to review the facts or comment upon any 
of the points taken, he may here insert his remarks and reasons. ] 

My judgment and decision, therefore, is, that the proceedings 
and decisions of Triluminar Lodge, No. 800, in the case of Bro. A. 
B., be and the same are hereby affirmed. 

, Grand Master. 

If the decision be reversed, the appellate officer will vary the 
second paragraph and give his reasons for dissenting from the con- 



tl)h APPENDIX. 

elusions of the commissioners and Lodge, and use the word " re- 
versed" in the last paragraph, instead of "affirmed." Should he 
desire to make any special order in the case, it may be added at 
the end. 

When an appeal is taken from the decision of a Grand officer, on 
appeal to the Grand Lodge the case will be heard on the papers 
which were before him, and it will only need the following and 
final form of an appeal to bring up the matter, which should be 
served on the Lodge through its proper officer, a reasonable time 
(say twenty days) before the annual communication of the Grand 
Lodge, and a copy transmitted to the Grand Secretary forthwith. 

17.— .Final Appeal to Grand IiOdge. 

To the M. W. Grand Master (or E. W. Deputy Grand Master) and 
the W. Master "Wardens and Brethren of Triluminar Lodge, 
No. 800 : 

The undersigned, A. B., hereby appeals to the M. W. Grand 
Lodge of the State of New York, from the decision of the M. W. 
Grand Master, made in and by his order of June 4th, 1859, in the 
case of this appellant, affirming the decision of said Lodge on the 
30th April, 1859, in the same case, on the grounds particularly 
stated and set forth in his appeal to the M. W. Grand Master, dated 
May 11, 1859, and respectfully prays your consideration thereof 
and judgment thereon. 
Dated, June 6, 1859. A. B. 

In the nature of the case, no answer to this appeal is required ; 
and when the appeal comes before the Grand Lodge it will take 
the direction prescribed by its rules and usages. 

From the foregoing general forms and directions, sufficient may 
be gathered to apply to every case of Masonic discipline and trial, 
between any parties and whatever may be the decision. To have 
extended the forms, or adapted those given to every varying 
change, would be great labor without adequate benefit, and es- 
pecially in the great variety of charges. It should be remarked 
that, when the charges are based upon a section ot the constitu- 
tion, or of the Lodge by-laws, it should be plainly atid distinctly 
referred to. 

Should the accused admit the charges when served upon him, 
proof of such admission or confession will be all that the commis- 



APPENDIX. 407 

sioners are required to have made, and they mil make up their 
minutes, and report accordingly, adopting the foregoing forms. 

If the accused fails to appear and answer the charges after 
personal service, the Commissioners may proceed, after taking 
proof of such service, to take proof of the charges, and in sueh 
case the Master should appoint some brother to appear for him. 
The minutes and report in such cases should be full, and the forms 
given can readily be modified to suit such a state of facts. 



DISPENSATION TO A LODGE TO CONTINUE ITS LABORS, AFTER THE 
DESTRUCTION OR LOSS OF ITS WARRANT. 

We, , Most Worshipful Grand Master of Masons, in and 

for the State of , to the Yforshipful Master, Wardens, and 

members of Lodge, No , held in Greeting: 

Whereas, our Eight Worshipful Grand Lodge, by warrant under 
the hands of the then E. W. Grand Officers, and seal of the Grand 

Lodge, bearing date the day of in the year of our Lord 

one thousand hundred and , and of Masonry five thou- 
sand hundred and , and recorded in the book of war- 
rants , page , authorized the holding of a Lodge undei 

their jurisdiction, in , or within five miles thereof, to be 

called No. . . ., which Lodge was duly constituted on the 

, and the labors thereof carried on agreeably to the 

Ancient Landmarks, so far as our Grand Lodge has information 
respecting the same: And, whereas, it has been represented to us 
that the said warrant has been lost or mislaid: 

Now, therefore, by virtue of the powers and authorities in us vest- 
ed, we do hereby authorize, empower, and request you, the present, 
and succeeding Worshipful Master, Wardens, and members of the 
said Lodge, No .... , to continue your Masonic labors, in the same 
full and complete manner, to all intents and purposes, as you could, 

or might legally have done, if your said warrant had not been 

and was still in existence, agreeably to all the usages, rules and 
regulations of the ancient craft, and especially to those of our 
Grand Lodge, and not contrarywise. 

Given under our hand and seal, at the city of. . , in the State of. . , 
this. . .day of , in the year of our Lord one thousand eight hun- 
dred and. . . ., and of Masonry five thousand eight hundred and. . 

[L. s. ] , Grand Master. 

Attest, , Grand Secretary. 



408 APPENDIX. 



CERTIFICATE OF ELECTION. 



The certificate of the election of officers in a Subordinate Lodge 
should be in the following form, and said officers cannot be recog- 
nized as members of the Grand Lodge until a proper certificate of 
election is filed in the Grand Secretary's office : 

Be it known, that on the day of A. L. 58 . . , at a 

regular meeting of Lodge, No. . . held in the , county 

of in the State of , our worthy Brother was 

elected Master ; our worthy Brother Senior Warden, and 

our worthy Brother Junior Warden of the said Lodge, for 

the ensuing year, and that said Master and Wardens have been 
duly installed. 

In testimony whereof we, the members of the said Lodge, have 
caused the seal thereof to be hereunto affixed, and our Secretary 
to sign the same. 

[l. s.] Secretary. 



FORM OF A PROXY. 

The Proxy of the Subordinate Lodges should be in the following 
form, viz : 

At a meeting of Lodge, No , held at , in the 

county of , in the State of on the . . . day of . . . 

A. L. 58.. 

Resolved, That our Worshipful Brother Past Master (or 

Master, as the case may be,) of Lodge, No. . . ., be and he 

is hereby appointed Proxy, to represent this Lodge in the Grand 

Lodge of the State of , and he is fully empowered to act 

in our behalf, in all the transactions of the Grand Lodge, as effect- 
ually as if we ourselves were personally present. 

All which we have caused to be certified by our Master and War* 
dens, and the seal of our Lodge to be affixed. 

[l. s.] , Master. 

, Senior Warden. 

, Junior Warden. 

,. , Secretary. 



GUIDE TO THE ROYAL ARCH CHAPTER. 



JAMES L. GOULD, 33°, and JOHN SHEVILLE, 33°, 

Past Grand High Priests op Connecticut and New Jerset, 
etc. 



CONTENTS 



4 

Introduction 9 

History of the English Royal Arch 11 

Dermott's Degree 11 

Dunckerley's Degree 17 

The Union 24 

Present Status of the English Royal Arch 28 

The Royal Arch of Ireland and Scotland 32 

Introduction of Masonry into the United States 34 

Early History of Royal Arch Masonry in the United States. . 37 

The American Ritual 41 

Symbolism of the Chapter Degrees 43 

Fourth Degree— Mark Master 47 

History 48 

Officers 50 

Symbolic Color 51 

Opening .' 52 

Ritual 53 

Reception 61 

Jewel of a Mark Master 65 

Jewish Half Shekel 67 

Working Tools of a Mark Master 70 

Charge to the Candidate 73 

The Parable. 77 

Past Master 81 

History. 82 

Officers 85 

Symbolic Color 85 

Opening 86 

Ritual and Reception 87 

The Giblemites 87 

Charge to the Candidate 92 

Closing 94 



8 CONTENTS. 

Most Excellent Mastee 95 

History 96 

Officers 98 

Symbolic Color . 98 

Opening. 99 

Ritual 101 

Dedication of the Temple 104 

Historical Summary , . 119 

Charge to the Candidate 125 

Closing 126 

History of King Solomon's Temple 128 

Royal Abch 131 

Officers 132 

Jewels and Clothing r 136 

Opening 138 

Charge at Opening 139 

Reception 141 

The Ark of Safety. 162 

The Ark of Alliance 163 

The Ark of Imitation. 164 

The Signet of Truth 164 

The Ark of the Covenant ! . .170 

The Pot of Manna 173 

Aaron's Rod 174 

The Book of the Law 174 

The Shekinah and the Bathkoll 182 

Royal Arch Ode 183 

Lecture 186 

Charge to the Candidates 206 

Closing .208 

Obdee of High-Peiesthood 209 

Officers. 212 

Reception 215 

Closing. .227 

Cebemonies of the Oedeb 232 

Chaptee Jewels 265 

Masonic Documents 267 




INTRODUCTION. 



HE antiquity of Freemasomy is generally con- 
ceded by all, whether friend or foe; and while 
some have asserted that ' - from the commence- 
ment of the world we may trace the foundation 
of Masonry,"* others have deduced its rise at 
a later date, from the societies of operative 
Masons and cathedral builders of the middle 
ages,f and still others, preferring a middle ground, derive its 
origin from the building of Solomon's Temple at Jerusalem. 
Whatever be the date of its establishment almost all writers 
are agreed in assigning to the Order an antiquity whose years 
cannot be definitely measured. Nor is it necessary that we 
should be able to state its age with precision. 

The Order does not depend on its antiquity for its value to 
the world. Were it but the creation of yesterday this fact 
would not impair the force of its solemn obligations, diminish 
its claims upon the good-will of mankind, nor lessen in 
any degree the sublimity and importance of its teachings. 
The great popularity of Freemasonry among the good and 
great, its acknowledged age, its inherent vitality, and its long 
existence against the combined attacks of religious fanaticism, 
bigoted intolerance, and blind prejudice, while other human 
societies have faded away and are forgotten, may indeed serve 
to convince the world that it has within it the elements of 
Truth and Yirtue; may indeed prove to the candid mind that 
the Order has been in a special manner watched over and 
protected by Divine Providence; but to the intelligent Mason 
these things in themselves are of little worth. He regards 
the Order as the custodian of great and sublime truths, and 
loves it for what it is, and not simply for what it may have 

* Webb's Monitor. t Steinbrenner's Origin. 

1* 



10 GUIDE TO THE E. A. CHAPTEE. 

been in the past. He follows its teachings because they lead 
him upward and onward to a higher and better condition. 

Freemasonry has been denned by an eminent American 
writer,* to be "the most perfect and sublime institution ever 
formed for promoting the happiness of individuals or for 
increasing the general good of the community." It has also 
been said to be a "beautiful system of morality vailed in 
allegory and illustrated by symbols. " This definition of the 
institution has been generally considered as more especially 
applicable to the first three degrees, which have been called 
par excellence "Symbolical Degrees;" but, when properly un- 
derstood and conferred, the Chapter Degrees are equally 
entitled to the name. Indeed they have a higher claim to the 
title, because the symbolism of the first six degrees in regular 
and successive steps, bears the same relation to the Grand 
Omnific Symbol of TRUTH brought to light in the Royal 
Arch Degree, that the shadow does to the substance. 

The system or ritual of the first three degrees which are 
the foundation of all Masonic science is essentially the same 
in all nations and climes, but differences have always existed 
in the higher degrees as practiced in different countries. It 
may be owing to this cause that few, comparatively speaking, 
Royal Arch Masons have understood the full import of the 
symbolism of the Chapter Degrees; and hence most of our 
Masonic writers and teachers have been contented with giving 
necessary instructions for the use of the ritual and ceremonies 
of the Order. The only work published in this country pro- 
fessing to teach the symbolism of these degrees is Dr. A. G. 
Macket's excellent one, entitled "The Book of the Chapter." 
This distinguished author has accomplished much good by 
drawing the attention of the Royal Craft to some of that sub- 
lime symbolism which is the glory and beauty of the insti- 
tution. It may now be said that never before in the history 
of the Order was there so general a demand among intelli- 
gent craftsmen for light on thQse important subjects. To 
obtain, however, anything like a correct knowledge of the 
Royal Art it is necessary to understand something of the con- 
* Dr. Dalcho. Orations, p. 7. 



INTRODUCTION. 11 

dition of the Order at the time of its introduction into this 
country. To do this we must study the rise and progress of 
Boyal Arch Masonry in the British Isles and to some extent 
on the continent of Europe. It is therefore proposed to give 
a concise history of the origin of the Eoyal Arch and append- 
ant degrees in those countries, as contained in the valuable 
works of Dr. Oliver and other historians. 



HISTOKY OE THE ENGLISH EOYAL ARCH. 

dermott's degree. 

At what time Freemasonry was introduced into England, 
or by whom, it is now utterly impossible to tell. It is true, 
there exist many traces of it at an early period; but the first 
authentic account of it is the history of the assembly of 
Masons at York a. d. 926, at which Edwin presided as Grand 
Master. From this memorable convention originated the 
well-known title of Ancient York Masons. At this assembly 
many old writings were produced in the Greek, Latin, and 
other languages, from which the Constitutions of the English 
Lodges were derived. By virtue of the charter granted by 
Athelstane all the Masons of the kingdom were convened, 
and a Grand Lodge was established for their government. 
The history of this Grand Lodge for many centuries is involved 
in very great obscurity, on account of the destruction, in the 
year 1720, of many valuable papers and records, by over pru- 
dent brethren,* who, fearing the effect of their publication, 
took that means to prevent it. It is frequently alluded to, 
however, and continued to exist until some years after the 
revival, as it has very properly been called, which took place 
a. d. 1717. At that time it bore the title of ' ' The Grand Lodge 
of all England," though in fact it exercised no jurisdiction in 
the south of England. Indeed it would appear that the Grand 
Lodge at York was little more than an annual assembly of 
Masons, whose main usefulness consisted in its being the con- 
servator of the primitive Gothic Constitutions and Charges. - 
* Dr. George Oliver. Origin of the Royal Arcb- 



12 GUIDE TO THE R. A. CHAPTER. 

A. d. 1717 only four lodges existed in the south of England. 
On St. John the Baptist's day, in that year, an annual assem- 
bly or feast was held for the first time in many years, by the 
members of those lodges, a Grand Lodge formed under the 
title of "The Grand Lodge of England," and Anthony Sayre, 
Esq., was elected Grand Master of Masons. Previous to this 
time there were no stated or chartered lodges; but a sufficient 
number of Masons, met together in a certain district, having 
among them a Master Mason, had ample power to make 
Masons, without warrant or charter. It was now determined, 
however, by the new Grand Lodge that this right should be 
restricted to certain fixed lodges, regularly constituted and 
chartered by the warrant of the Grand Master approved by 
the Grand Lodge. But this right to make Masons must be 
understood to apply only to Entered Apprentices; for the Old 
Begulations say that ' ' Apprentices must be admitted Fellow- 
Craf ts and Masters only here" (that is in Grand Lodge) ' ' unless 
by a dispensation from the Grand Master."* 

From this it is evident that few of our ancient brethren 
ever progressed farther than the first degree, which is corrobo- 
rated by the fact that Entered Apprentices were then members 
of the Grand Lodge, f In early times, indeed, no one was called 
a Master Mason until he had become Master of his Lodge. J 
This rule was modified by a new Begulation adopted November 
22, a. d. 1725, which ordained that ' ' The Master of a Lodge 
with his Wardens, and a competent number of his Lodge, 
assembled in due form, can make Masters and Fellows at 
discretion." 

About this time many other new Begulations were proposed 
and adopted, which had, and still have, great influence on the 
Order. First in importance among these was the one allowing 
the admission of members without regard to occupation or 
pursuit. Previous to this era the society was composed mostly 
of operative Masons, with an occasional exception in favor of 
men distinguished for rank, scientific attainments, or position 
iu civil life, or those who had rendered some eminent service 

* Old Regulations. Art. x, t Old Regulations. Art. xxxix. 

% Old Charges. Note to Art. iv. 



INTKODUCTION. 13 

to the Craft. In order to increase its membership and extend 
the influence of the Order, the proposition was agreed to that 
the privileges of Masonry should no longer be restricted to 
operative Masons, but men of all trades and professions should 
be admitted to the rights and benefits of the institution on 
being regularly approved. From this point the Fraternity 
rapidly acquired popularity and influence. Men of rank and 
position sought affiliation with the Order, and there came 
knocking at its doors men of talent and learning. These men 
applied themselves to the study- of its symbols and allegories, 
and by their labors the dust and rubbish of centuries were 
removed from the foundation of the old Temple of Operative 
Masonry, and the new Temple of Speculative Masonry was 
reared in all its beauty and grandeur, to bless the world in 
which it was erected. 

. But this did not satisfy the selfish purposes and ambitious 
designs of some, who had sought and unfortunately obtained 
admission to the Order. These men, failing to secure at once 
the full measure of their ambition, soon became disturbers of 
the peace and harmony of the Fraternity, as many others have 
done since, for similar reasons. Hence arose the famous 
schism among the English Masons, which, continuing for 
seventy years, has filled the Masonic world till this day, and 
probably for all time to come, with those differences in rituals, 
the efforts to remove which have exhausted the ingenuity of 
man. . This schism originated* with some unruly spirits, who, 
being exceedingly anxious to obtain the Master's degree, 
prevailed on some inconsiderate Master Masons to open an 
illegal Lodge, and to raise them to that sublime degree. This 
was done without the authority or sanction of a warrant, and 
in direct violation of the Eegulation adopted by the Grand 
Lodge at the revival. At length the facts became known, and 
complaints were preferred against the offending brethren at 
the Quarterly Communication of the Grand Lodge in June, 
a. d. 1739. The schismatics, being joined by others of like 
character, in defiance of the Grand Lodge opened Lodges in 

* Dr. Oliver. Some account of the schism, etc. The student who wishes to 
thoroughly understand this subject should read Dr. Oliver's work. 



14 GUIDE TO TH* 1 R. A. CHAPTER. 

various parts of London. The Grand Lodge of England now 
expressly ordered the regular lodges not to admit the seceders 
as visitors or to countenance or acknowledge thern in any way 
whatever, at the same time adopting as a means of prevention, 
the systems being the same, a slight change in the forms of 
recognition. * The seceders at once seized on this circumstance 
with exultation, accused the Grand Lodge of having deviated 
from ancient usage and violated the Landmarks, and made it 
a pretext for stigmatizing the regular Grand Lodge and its 
adherents as Modem Masons." They at the same time appro- 
priated to themselves the exclusive and honorable title of 
"Ancient York Masons. " Taking advantage of this popular 
cry they organized a Grand Lodgef and by their zeal soon 
gained a wide popularity. Persons of rank were induced to 
enrol themselves under their banner; and as a means to extend 
their popularity, they professed to confer benefits and reveal 
secrets to their initiates not understood by the "Moderns," 
or adherents of the regular Grand Lodge. % They at the same 
time asserted that the latter did not possess the true "Master's 
part," or third degree. In the year 1756 Laurence Dermott§ 
published his Aliiman Rezon, and therein boldly affirmed that 
"Ancient Masonry consists of four degrees, the three first of 
which are those of the Entered Apprentice, the Fellow-Craft, 

* Noorthouck. Const, p. 240. " To accomplish this purpose more effectually, 
some variations were made in the established forms." 

t The date of the organization of this body has been variously stated. Dr. 
Mackey, in his Lexicon, gives the date as 1739. Pierson, in his Traditions, gives 
it as having occurred about 1753. Preston asserts that the seceders continued 
to hold their meetings without acknowledging a superior until the year 1772, 
when they chose for their Grand Master the Duke of Athol, then Grand Master 
elect of Scotland. Sandys, in his "Short View," says they (the Ancients) 
established their Grand Lodge in London in 1757. In certain testimony taken 
by commission in England, for use in the New York difficulty some years since, 
Bro. White, at that time the venerable Grand Secretary of the Grand Lodge of 
England, says, under oath, in answer to a question, that the Athol or Ancient 
Grand Lodge was formed in 1752. This ought to settle the question. 

t Ahiman Rezcn, pp. 30. 70. 

§ Laurence Dermott was an Irish Mason of ability, who affiliated with the so- 
called Ancients, and was for many years their Grand Secretary. He was after- 
ward the Deputy Grand Master of that body, and to his zeal and talents tlw 
Ancients owed very much of their prosperity and influence. 



INTRODUCTION. 15 

and the sublime degree of Master; and a brother being well 
versed in these degrees, and otherwise qualified as hereafter 
will be expressed, is eligible to be admitted to the fourth 
degree, the Holy Boyal Arch. This degree is certainly more 
august, sublime, and important than those which precede it, 
and is the summit and perfection of Ancient Masonry."* 

The earliest reference to the Royal Arch as a separate or 
fourth degree that I have met is the following from Dr. Frr- 
fteld D'Assigney, published in 1744. The brother says: 
" Some of the Fraternity have expressed an uneasiness at the 
Royal Arch being kept a secret from them, since they had 
already passed through the usual degrees of probation; but 
I cannot help being of the opinion that they have no right to 
any such benefit, until they make a proper application and are 
received with due formality as having passed the chair and 
given undeniable proofs of their skill. " 

It is well known by all Masonic students that originally the 
essential or grand feature of the present Royal Arch Degree was 
given as a concluding section or completion of the "Master's 
part." The loss and recovery were so arranged as to follow 
each other in the same ceremonial. This was undoubtedly 
the case at the time of the revival, a. d. 1717. 

This is conclusively shown by the consideration of the fol- 
lowing facts. The first warrant for opening a Lodge in France 
was granted in 1725 by the Grand Lodge of England to Lord 
Derwentwater and others; and Dr. Oliver asserts that he 
has in his possession a French floor cloth of about that date 
in which the true M. W. is to be found in its original place. 
Again, the early lectures in use at the time of the revival 
show conclusively that the Master's degree was then complete 
in itself, j 

Soon after the revival, in 1720, Anderson and Desaguliees 
were authorized to revise the lectures. Their revision con- 
tinued in use until about a. d. 1732, when Martin Clare was 
authorized to prepare a new revision. Neither of these con- 
tained any evidence of a fourth degree. 

* Preamble to the original laws of R. A. Degree, 
t Lectures of Sir Christopher Wren. 



16 GUIDE TO THE R. A. CHAPTER. 

After a full and careful study of the subject, Dr. Oliver 
asserts that the earliest mention of the Royal Arch which he 
can find is in the year 1740.* Dermott confesses that the 
Royal Arch was first practiced in England by the so-called 
Ancients, f The separation of its concluding portion from 
the ancient Master's degree, and its erection into another grade 
or degree, was unquestionably the work of the schismatics. 
This must have been done between the years 1740 and 1744, 
and circumstantial evidence would seem to fix the time at or 
very near the former year. 

The Ancients having been effectually excluded from the 
lodges adhering to the Grand Lodge of England, by the 
adoption of the slight change in the ritual before mentioned, 
resolved on retaliation. In order to render the schism more 
complete, and also make amends for their outlawry by the 
constitutional Grand Lodge, they determined to mutilate the 
third degree, and from its concluding portion establish a 
fourth grade, which they called the Holy Royal Arch. 

They undoubtedly obtained the idea of this change, and also 
of the title which they gave the new degree, from Chevalier 
Ramsay, J who visited England in 1740, and attempted to induce 
the Grand Lodge of England to adopt his new inventions. \ His 

* Dr. Oliver. Origin of English Royal Arch, p. 19. 

t Ahiman Rezon, p. 114. 

% Ramsay was born at Ayr, in Scotland, in 1686, and died in France in 1743. 
He was a man of extensive learning, and a faithful follower of the fortunes of the 
Pretender ; and, it is said, attempted to make Freemasonry subservient to the 
interests of the house of Stuart. He advanced the theory that the institution 
arose in the Holy Land during the crusades, as an Order of Chivalry, and origin- 
ated several new degrees based upon that theory. Among these were three 
degrees called Scotch Mason, Novice, and Knight of the Temple. In 1728 he 
also introduced another grade known as Ramsay's Royal Arch. This degree is 
not the Royal Arch of England, Ireland, or the United States, and is more 
properly termed the "Arch of Enoch." 

§ The date of this attempt of Ramsay is differently stated. Dr. Mackey, in his 
Lexicon, gives the date as 1728. Dr. Oliver, in his " Revelations of a Square," 
states the origin of Ramsay's Degrees to have been in 1725, and the same author, 
in his "Origin of the English Royal Arch," uses this language: "Da 1740 he 
came over to England, and remained in this country more than a year," etc. In 
another place Dr. Oliver says Ramsay's Degrees were originated in 1728. A. T. C. 
Pierson, in his Traditions, gives the date of Ramsay's Royal Arch "about 1740, 
and further says that "about a. d. 1740 Chevalier Ramsay appeared in London." 



INTRODUCTION. 17 

Bcliemes being rejected by the constitutional Grand Lodge, * 
lie without doubt made overtures to the Ancients, which were 
more successful. By a comparison of the ritual of Ramsay's 
degree with the earliest ritual of the Royal Arch of Dermott, 
as practiced by the Ancients, it is apparent that Dermott and 
his colleagues must have had a knowledge of the former in 
constructing their own degree. The learned Dr. Oliver indeed 
asserts his belief that in the earliest arrangement of the English 
degree the details of Ramsay's degree formed one of the pre- 
liminary ceremonies.f Nothing is therefore more probable 
than that Deemott made use of Ramsay's degree as the 
foundation on which to construct his own. J This belief is 
confirmed by many esoteric reasons, which cannot be written. 
Having thus briefly traced the origin of Dermott's degree, 
or the Royal Arch of the Ancient Masons, used by them until 
the union between the Grand Lodges in 1813, we will recur 
to the introduction of the degree among the Moderns. 

dunceerley's degree. 

The Grand Lodge of England for many .years after the 
origin of Dermott's degree knew nothing of the Royal Arch, 
and continued the practice of the first three degrees, including 
the brief completion of the third degree. In the year 1755 
it was currently reported among the brethren that some of the 
members of Lodge No. 94 had been on the continent and there 
witnessed extraordinary manifestations in Ancient Masonry, 
which that Lodge had agreed to practice every third lodge 
night. This Lodge being composed mostly of members who 
had been affiliated with the Ancients, though then acting under 
a charter from the Grand Lodge of England, was not in the 
best repute; which gave currency to the report. The Deputy 
Grand Master, Dr. Manntngham, at once visited the Lodge, 
and there learned that this pretended Ancient Masonry was 

* Dr. Oliver. Origin of English Royal Arch, p. 18. 

t Dr. Oliver. Origin of English Royal Arch, p. 19, and note. 

% That Dermott was the master spirit in its fabrication is fairly to be inferred 
from his well known ability and position among the Ancients, and also from the 
fact that he never denied its authorship when charged with it. 



L 



18 GUIDE TO THE R. A. CHAPTER. 

nothing more than a mixture of what is now known as Ram- 
say's Royal Arch with Deemott's degree, the principal feature 
of which was a transfer of the real Landmark of a Master 
Mason to a new degree, which was unknown and unrecognized 
by the Grand Lodge of England.* 

At the ensuing Grand Lodge, March 20, 1755, Dr. Man- 
ntngham communicated a statement of these irregularities, 
when it was unanimously resolved — 

"That the meetings of brethren under any denomination 
of Masons, other than as brethren of this our ancient and 
honorable society of Free and Accepted Masons, is inconsistent 
with the honor and interest of the Craft, and a high insult on 
our Grand Master, and the whole body of Masons, "f 

This appears to have been the first intimation that the 
Constitutional Grand Lodge had ever received in regard to 
the innovations made by the Ancients, and the language of 
the resolution it will be observed is exceedingly guarded — a 
good example for more modern times. However, the Lodge 
No. 94 persisted in holding the obnoxious meetings, and at 
the next quarterly communication of the Grand Lodge a vote 
was passed erasing that Lodge from the list of regular lodges. 
From these facts it is evident that the Royal Arch, in the 
form of a separate degree, was at that time wholly unknown 
to the Moderns. 

It soon became, from this action of the Grand Lodge and 
the contumacy of Lodge No. 94, a subject of discussion and 
controversy. Something of the feeling thus engendered may 
be seen in the following circumstance: In 1758 an Ancient 
Mason applied to the Moderns for pecuniary relief, and the 
Grand Secretary of the Grand Lodge in reply stated: "Being 
an Ancient Mason, you are not entitled to any of our charity. 
The Ancient Masons have a Lodge at the ' Five Bells' in the 
Strand and their Secretary's name is Dermott. Our society is 
neither Arch, Royal Arch, nor Ancient, so that you have no right 
to partake of our charity. "J From this it is apparent also that 

* Dr. Oliver. Revelations of a Square, p. 296. 

t Minutes of Grand Lodge, 1755. 

J Ahiman Rezon. Introduction, p. xi. 



INTRODUCTION. 19 

the Moderns so late as 1758 had not adopted the new degree. 
About this time,* however, the Rite of Perfection arose in 
France, and the Royal Arch of that rite, known as "Knight 
of the Ninth Arch," soon superseded the degree of Chevalier 
Ramsay, and may have had some influence in molding sub- 
sequent events. About this time a man named Thomas 
Dunckerley appeared among the Masonic celebrities of the 
eighteenth century, f He was a person of rare talents, and 
exerted during his career a great influence upon the Order, 
as will be seen. He is described by Dr. Oliver as "the oracle 
of the Grand Lodge, and the accredited interpreter of its 
Constitutions. "J Dunckerley was authorized by the Grand 
Lodge somewhere about a. d. 1770§ to construct a new code 
of lectures by a careful revision of the existing ritual, which 
last was based on the lectures of Dr. Manningham|| and Martin 

* Dr. Oliver says in this year (1758) arose the Rite of Perfection, in which he 
is followed by several other writers, among whom is Pierson ; but Dr. Mackey 
(Lexicon, p. 344,) makes the date to have been four years earlier. From manu- 
scripts in my possession I am inclined to think its origin must have been still 
earlier. Great numbers of degrees were originated about the middle of the 
eighteenth century, which are now entirely obsolete, and whose names even are 
nearly forgotten. 

t Thomas Dunckerley is said to have been an illegitimate son of George II. He 
is described as possessed of a most brilliant intellect. The first public mention 
of his name I have met, is in connection with the delivery of an address or 
charge at Plymouth, in 1757. He was appointed Provincial Grand Master for 
Hampshire in 1766 ; and for his zeal in the Royal Art, the Grand Lodge resolved 
that he should rank as a Past Senior Grand Warden. He was Master of a Lodge 
in 1770, and is said by Pierson (Traditions, p. 322,) to have been Grand Master. 
But this is probably a mistake as I can find no record of the fact. He is said by 
Oliver to have been Grand Superintendent and Past Grand Master of Royal 
Arch Masons for the county of Bristol and other counties, under the patronage 
of the Duke of Clarence, and also Most Em. and Sup. Grand Master of Knights 
of R. C. ; Templars, K. H., etc., of England. Dr. Oliver states that he intro- 
duced a revised lecture into the Military Degrees which was in use many 
years under the name of " Dunckerley's Sections." He died at Portsmouth, 
England, in November 1795, having been honored and esteemed by all who 
knew him. 
. t Dr. Oliver. Revelations of a Square, p.90. 

§ Steinbrenner. Origin of Masonry, p. 159. Dr. Oliver. Revelations of a 
Square, p. 91. 

|| It is impossible to gi ve the date when the lectures of Dr. Manningham wero 
promulgated. It must have been somewhere between 1745 and 1755. They 
never entirely superseded the lectures of Clare. 



20 



GUIDE TO THE R. A. CHAPTER. 



Glare. * Dunckerley was a person well fitted for that task. 
"His views of Masonry were liberal, and he despised sectarian 
controversy. He frequently visited the Ancient Masons' lodges 
for the purpose of ascertaining what was the actual difference 
between the two systems, as Laurence Dermott, in the Ahirnan 
Rezon, had confidently boasted of the superiority of their 
mode of work over that recommended by the legitimate Grand 
Lodge; and he carefully culled its flowers, and transplanted 
them into Constitutional Masonry; for he actually found 
amongst the Ancients, to his undisguised astonishment, several 
material innovations in their system, including some alteration 
of the Old Landmarks, and a new application"! of an im- 
portant item in the third degree. He at once determined to 
introduce the essential features of this novelty into his own 
revision of the lectures. 

Divesting the Dermott degree of many crudities, and in fact 
substantially rearranging it, he rewrote its lecture, adapting 
it to his craft lectures, and presented the whole to the Grand 
Lodge. He had executed his task so well that the Grand 
Lodge at once adopted his revision of the lectures, the Royal 
Arch included, without amendment or alteration, and enjoined 
its practice on all the lodges under its jurisdiction. J But Dr. 
Oliver regrets that Dunckerley did not still further improve 
the ritual of the Royal Arch Degree, from the materials which 
he derived from the Ancients, observing, with much force, 
that he could not have failed to see their incongruity. \ It 
must be remembered, however, that even the attempt to 
introduce the Royal Arch at all into the ritual of the Moderns 

* Martin Clare remodeled the then existing lectures about the year 1732. His 
system was an amplification and expansion of the previous systems. His version 
of the lectures is said to have been so judiciously drawn up that, in the language 
of Oliver, "its practice was enjoined on all the lodges under the Constitution 
of England, and all former lectures were abrogated and pronounced obsolete. 
In his lectures we find the first allusion to the symbol of the point within a 
eircle, though the point itself had been briefly mentioned in the lectures of 
Anderson. 

t Dr. Oliver. Revelations of a Square, p. 90. 

J Dr. Oliver. Revelations of a Square, p. 91. Steinbrenner's Origin, etc. 
p. 160. 

§ Dr. Oliver. Insignia of the Royal Arch, p. 11. 



INTRODUCTION. 21 

wao a bold step, and one which would have utterly rained the 
Masonic influence of a weaker man. As it was, it required 
all Dunckerley's own influence, supported by the patronage 
of the Duke of Clarence, to carry the project through the 
Grand Lodge. For although it was adopted by that body by 
a large majority, yet it met vigorous opposition from the 
minority. 

Dunckerley s degree was given as an additional Master's 
pari y or, in other words, was simply an amplification or ex- 
pansion of the original completion of the third degree.* It 
involved however a further removal of the true M. W, than 
had been usual, which the older members conceived to be 
such an innovation that they bitterly opposed the adoption 
and use of the ritual. 

It was not until a. d. 1779 that the new arrangement became 
generally acquiesced in, as we shall see. 

Other additions to the ritual were made by Dunckerley in 
this system of lectures, a description of which is foreign to our 
present purpose; but we may say, in passing, that among these 
novelties were "the theological ladder with its three rounds 
of Faith, Hope, and Charity," and also "the lines parallel" 
as symbolic of the two Saints John, this last, by the way, 
being an innovation which should have never gained currency 
in a universal institution. 

a. d. 1772 Preston| published in London the first edition 
of his work entitled "Illustrations of Masonry by William 

* Dr. Oliver, in a note on page 91 of his Revelations of a Square, says, " I have 
in my possession a copy of the R. A. Lecture which was introduced into Grand 
Lodge on the above occasion. It is a curious and interesting document, as 
constituting a fair evidence of the nature of R. A. Masonry at its commencement 
in 1740." 

t William Preston was a Scotchman by birth, and a man of marked ability. 
To his labors as a ritualist and historian Masonry is much indebted. He came 
to London in 1760, and soon after was initiated in a new Lodge working at the 
time under a dispensation from the Ancient Grand Lodge. Having made the 
acquaintance of James Heseltine, afterward Grand Secretary of the Moderns, 
he became doubtful of the legitimacy of the Ancients, and was induced to 
connect himself with a regular Lodge under the Grand Lodge of England. 
From this time his advancement in the Order was rapid until he came to exert 
an influence second to no other person. [See Stephen Jones' Biography ot 
Preston.] 



22 GUIDE TO THE R. A. CHAPTER. 

Preston."* At this period a literary taste was arising among 
all classes of society, and its influence began to be felt upon 
the Masonic Fraternity. A general desire for a more polished 
ritual was the natural consequence; and hence a revision of 
the lectures was again demanded, if the Order would meet the 
exigencies of the times. Preston set himself earnestly at 
work to prepare for this labor, the necessity of which had 
made itself manifest to his active mind. He sought informa- 
tion from every available source, compared all the existing 
rituals, and at length produced what is known the world over 
as the "Prestonian Lectures." These lectures were used by 
the dependencies of the Grand Lodge of England until the 
Union a. d. 1813. f 

About the same time another Masonic light was beginning 
to shine. I refer to William Hutchinson, who published in 
1775 his first edition of "The Spirit of Masonry," a work of 
much merit. J The reader of that book will be struck, however, 
with the fact that the work contains scarcely a vestige of an 
allusion to the Eoyal Arch.g The same is true of Preston's 
"Illustrations;" for the slightest allusion to that degree does 
not appear in the edition of that work published in 1781, 

* This work went through many editions, and was universally conceded among 
the regular Masons to be the standard book of the Order, even so late as the 
Union in 1813. It was first reprinted in America in the year 1804, and I have 
before me an edition printed in London so late as 1840. The Freemason's 
Monitor, published in 1797, by Webb, was a reprint of Preston's work "to a very 
large extent, so far as the first three degrees. Webb's lectures in those degrees 
were only a revision of the Prestonian system. Preston divided the first lecture 
into six sections, the second into four, and the third into twelve sections. 
Webb simplified this construction, but undoubtedly derived most of his ritual 
from the system of Preston. It has been said that Webb visited England to 
obtain information from Preston himself, but this is a mistake. 

tDr. Oliver asserts (Revelations of a Square, p. 127,) that Preston first pre- 
sented his lectures to a meeting of ©rand Officers and other eminent brethren 
held at the Crown and Anchor Tavern in th6 Strand, on Thursday, May 21, 1772. 

t William Hutchinson was an attorney of extensive practice, and was greatly 
respected for his literary acquirements and his cultivated mind. He was for 
many years Master of a Lodge; and died April 7, 1814, at the advanced age of 
eighty-two years. 

§ Steinbrenner (Origin, etc., p. 161,) says: "It is supposed that Hutchinson 
and Preston at length united," and " that the lectures of the former were merged 
into those of the latter." 






INTRODUCTION. 23 

though the next edition (1788) contains several Royal Arch 
odes by Dunckerley and others. 

The Eoyal Arch Chapter as a separate body, but under the 
authority of the Grand Lodge, was established in London some 
time prior to 1780,* and yet it did not receive the slightest 
notice from Preston in his edition of the next year, a fact 
which would seem to warrant the conclusion that even then the 
Royal Arch was not in very high repute among the Moderns. 

At this time the title "Excellent" was applied to the degree 
and its possessors.! 

A brother who had received the degree was said, in the ritual 
and also in the certificates issued in those days, to have been 
' ' passed" to the ' ' Supreme Degree of Excellent R. A. Mason. "J 

The first Book of Constitutions of the Royal Arch was 
issued in 1786 by the "Supreme Grand Chapter. " The regu- 
lations contained in this Book of Constitutions were agreed 
to, however, May 10, 1782, and it is said were drawn up by 

DuNCEERLEY.g 

It will be borne in mind by the reader that the Ancients had 
at this time a Grand Chapter and a system of laws for the 
government of the Royal Arch, and that the Dermott lectures 
were used by them without having undergone any essential 
change. 

* William Sandys, in his "Short View," states that this occurred in 1777 or 
thereabouts. Dr. Oliver, in his " Origin of the English Royal Arch," gives it as 
his opinion that the body referred to was established in 1779. Clavel contends 
that the Royal Arch Degree originated in 1777; but he probably refers to the 
establishment of the Royal Arch Chapter. 

t Dr. Oliver. Origin of the English Royal Arch, pp. 24-27. 

t As these certificates show how the chapter was then held (at the time of the 
formation of the Grand Chapter), it may be interesting to transcribe one. " We 
the three Chiefs and Scribe, whose names are hereunto subscribed, do certify 
that in a Chapter of Holy Royal Arch, convened and held under the sanction 

and authority of tbe worshipful Lodge No. , our beloved brother A. B. having 

delivered to us the recommendation of the Lodge hereunto subjoined, and 

proved himself by due examination to be well qualified in the several degrees 
of Apprentice, Fellow-Craft, and Master Mason, and having passed the chair, was 
by us admitted to the Supreme Degree of Excellent Royal Arch Mason." Eroni 
this it appears that "passing the chair" was then a prerequisite for the Roya] 
Arch Degree. 

§ Dr. Oliver says these Regulations were agreed to by the constitutional Grand 
Lodge. Origin, etc., p. 9. 



24 GUIDE TO THE K. A. CHAPTEK. 

Thus the Royal Arch Degree was practiced under these two 
distinct and antagonistical jurisdictions until the union of the 
two Grand Lodges in 1813. 

It was during this unsettled period that the Royal Arch was 
generally introduced into America, and as might be expected 
the same difficulties and disturbances were transplanted into 
this country as already existed in England. Before our 
investigation of the American system, however, it will be 
more in accordance with our design to complete our con- 
sideration of the English Royal Arch. 

THE UNION. 

The election of the Duke of Athol as the Grand Master of 
the Ancients at once gave rise to the closest alliance between 
them and the Grand Lodges of Scotland and Ireland, inasmuch 
as that nobleman was then also the Grand Master of Scotland. 
This cordiality between these several Grand Lodges induced 
the Moderns to make an effort in the year 1801 to bring about 
a union of their Grand Lodge with that of the Ancients^ or 
Athol Masons, as they now began to be called. This effort, 
however, had no immediate effect, not being met with a 
corresponding spirit by the Ancients. 

The next step toward a reunion of the Craft originated in 
1803, with the Earl of Moira, the Deputy Grand Master of 
the Grand Lodge of England. At the grand festival of St. 
Andeew, holden at Edinburg, Nov. 13, in that year, Lord 
MontA, who was present as an invited guest, introduced the 
subject of the schism in England, and explained the action 
of the Grand Lodge of England in the premises. This led 
to mutual explanations between the Grand Lodges of England, 
Scotland, and Ireland, and a most friendly intercourse between 
these influential bodies.* This good feeling was still further 
confirmed by the election of the Prince of Wales as Grand 
Master of Scotland, he already holding that honorable position 
in the Grand Lodge of England. This alliance between these 
several Grand Lodges, and their earnest wishes publicly 
expressed that the schism might be healed, seem to have 

♦Oliver's edition of Preston, p. 277. 



LNTKODUCTION. 25 

made a strong impression on the Ancients, who, besoming 
alarmed lest this strong coalition should overthrow their 
authority and influence, now became exceedingly anxious to 
complete the reunion of the two bodies. This disposition 
was undoubtedly still further increased by the fact that all 
the differences between the two systems in the United States, 
where both had been early planted, were already settled or 
in process of settlement. The difficulties constantly arising 
among the Craft, from the existence of the two organizations, 
had become so irksome that all right-minded men were 
anxious to see the schism brought to an end, and the most 
influential members of the Order upon either side interested 
themselves to promote a settlement of the trouble. But it 
was necessarily a work of time. Prejudices of long standing 
were to be removed, personal animosities of the most bitter 
character were to be mollified, opinions of the most diverse 
natures were to be harmonized, and hence it will not surprise 
any one familiar with the Masonic history of the time, that 
the desired object was not consummated until 1813. It will 
be remembered also that each of the opposing Grand Lodges 
was a large body, composed of the first talent in England, 
and presided over by distinguished noblemen.* In addition 
to this it must also be borne in mind that each Grand Lodge 
had a large amount of property, and a charity fund managed 
by its board. All the intricate questions growing out of these 
circumstances had to be fairly adjusted to meet the views and 
sanction of men who had been but recently inflamed with 
hatred toward each other. In such a state of things the 
object could only be attained by the exercise of charity, 
patience, and forbearance. In the year 1809 the constitu- 
tional Grand Lodge met the overtures of the Ancients by 
passing a resolution, ''That it is not necessary to continue in 
force any longer those measures which were resorted to in or 

* "In 1717 there were only four lodges in the south of England; but in 1730 
they had increased to 245 registered lodges; in 1767 there were 416; in 1795 we 
find 542; in 1804, 600 on the books of the Grand Lodge of England, beside about 
300 lodges of Ancient Masons ; some of them being in foreign countries, and 
others itinerant; in 1811 the number of both amounted to nearly 1,000." Oliver. 
Historical Landmarks of Freemasonry, p. 215. 

2 



26 GUIDE TO THE K. A. CHAPTER. 

about the year 1739, respecting irregular Masons; and we, 
therefore, enjoin the Lodges to revert to the ancient land- 
marks of the society."* An occasional Lodge was then 
appointed, called the Lodge of Promulgation, as a prepara- 
tory step to carrying out the union of the two Grand Lodges. 

This concession of the Moderns removed the greatest 
obstacle in the way of the return of the Ancients, and was 
followed, on their part, by the resignation of the Duke of 
Athol, their then Grand Master, and the appointment of 
the Duke of Kent to that office. His brother, the Duke of 
Sussex, was at this time the Grand Master of the Moderns, 
having been elected to that position on the accession of the 
Prince of Wales to the Regency, and his consequent resigna- 
tion of the Grand Mastership. Under the skillful direction 
of these two illustrious brothers the Union was accomplished 
and finally consummated on St. John's day, Dec. 27, a. d. 
1813. 

The original articles for the Union were signed, ratified, 
and confirmed, and the seal of the respective Grand Lodges 
affixed Dec. 1, 1813. f 

The second of these articles was as follows: "It is declared 
and pronounced that pure Ancient Masonry consists of three 
degrees, and no more, viz : those of the Entered Apprentice, 
the Fellow-Craft, and the Master Mason (including the 
Supreme Order of the Holy Eoyal Arch). But this article is 
not intended to prevent any Lodge or Chapter from holding 
a meeting in any of the degrees of the Orders of Chivalry, 
according to the constitutions of the said Orders." 

The third article provides that "there shall be the most 
perfect unity of obligation, of discipline, of working the 
lodges, of making, passing and raising, instructing and 
clothing brothers. " 

* Grand Lodge Minutes, 1809. 

t These articles are very interesting, and can be found entire with a descrip- 
tion of the rich and gorgeous ceremonies of the reunion in the minutes of the 
United Grand Lodge, and in Dr. Oliver's edition of Preston's Illustrations. The 
whole of this interesting history of the formation of the United Grand Lodge 
should be understood by every Mason. The substance of the secomi article is 
still retained in the Constitution of the United Grand Lodge of England. 



INTRODUCTION. 27 

To accomplish this uniformity the articles further provided 
for the appointment of nine "worthy and expert Master 
Masons or Past Masters," from each of the two Fraternities, 
who should meet and form a "Lodge of Beconciliation," 
whose duty it should be to prepare the way for the Grand 
Reunion. This Lodge was also charged with the duty of ascer- 
taining from a comparison of the two systems of work and 
lectures, and from other sources, what the ancient landmarks 
and work of the Order was, and directed to communicate the 
same to the several lodges about to be united. Rev. Samuel 
Hemmostg, D.D., was the leading man in this Lodge of Re- 
conciliation, and hence the work and lectures promulgated 
by the Lodge have been known as the Union or Hemming 
Lectures. They were, of necessity from the constitution of 
the Lodge, a compromise between the systems of Preston 
and Dermott, modified by the individual views of the authors 
of the new system.* Some of the most important symbols 
and teachings of the Prestonian Ritual are entirely omitted 
in the Hemming- system, which is now the standard work 
of the "United Grand Lodge of Ancient Freemasons of 
England."! The changes thus made in the - three degrees 
would not be considered by American Masons as any improve- 
ment on our established modes of work. J From what has 
been said it is apparent that since the revival in 1717 irhtil the 
Union in 1813, a period of less than one hundred years, the 
lectures and ritual of English Freemasonry have been 
authoritatively revised and changed at least seven or eight 
times, and while the Fraternity of that country have generally 
observed the binding force of the fundamental landmarks, 

*See Dr. Oliver on this subject; also Steinbrenner. Origin, p. 161. 

tDr. Oliver says (Symbol of Glory, p. 100), "Many of the above illustrations 
were expunged by Dr. Hemming and bis associates in tbe Lodge of Recon- 
ciliation, from tbe revised Lectures; Moses and Solomon were substituted as the 
two Masonic parallels, etc." 

% Tbe difference between tbe Ancient and Modern systems is stated by Dr. 
Oliver thus: "The Moderns, so-called by tbe innovators, retained tbe original 
system, consisting of three degrees, in all its integrity; tbe Ancients, so-called 
by themselves, mutilated the third degree by dividing it into two parts, and 
pronounced in the Book of Constitutions that genuine Ancient Masonry consists 
of four degrees." Revelations of a Square, p. 299. 



28 



GUIDE TO THE E. A. CHAPTER. 



yet we are forced to admit that at least in two notable instances 
such was not the case.* It further appears that in so far as 
the present system adopted by the Grand Lodge of England 
differs from the Prestonian Lectures, our English brethren 
have a more modern ritual than the American, as the Ameri- 
can system is substantially that of Peeston. Nor does it 
satisfactorily appear as has been alleged by a recent authorf 
that the English ritual is the more intellectual of the two, but 
the contrary is undoubtedly the truth. The union of the two 
Grand Lodges prepared the way for the union of the two 
Grand Chapters, which* occurred a. d. 1817. The united 
body was at first styled "The United Grand Chapter," but 
in 1822 the title of "Supreme Grand Chapter" was resumed. 
Thus was brought to an end the English Masonic schism, 
out of which grew the Koyal Arch, and from whose results 
the Masonic Fraternity will probably never recover. 



THE PEESENT STATUS OF THE ENGLISH E0YAL AECH. 

As before remarked, the Royal Arch system was practiced 
as an appendage to the third degree for many years after its 
introduction. At that early period any Lodge convened a 
Chapter and conferred the Royal Arch Degree under the 
sanction of its own charter. Gradual steps were taken in 
process "of time, however, which little by little separated 
Capitular from Lodge Masonry until distinct warrants were 
declared to be necessary to authorize the holding of Chapters; 
and the Order of the Royal Arch became after the lapse of 
many years an independent rite. 

The English Royal Arch at present is worked from the 
tracing boards of Haeeis, published under the sanction of the 
Supreme Grand Chapter, and its ritual is somewhat different 
from that in use at the Union in 1817. 

According to the Constitutions it appears to be practiced as 
a fourth degree, although the Articles of Union declare that 
Ancient Masonry consists of three degrees only, including the 
Royal Arch. The Supreme Grand Chapter holds theoretically 

* For example, the act of 1739 and the separation of the Eoyal Arch. 
tPierson. Traditions, p. 327. 



INTRODUCTION. 29 

the position that "the Royal Arch is not essentially a degree, 
but rather the perfection of the third. " In practice, however, 
the degrees differ in design, in clothing, in constitutions and 
in color, and the proceedings are regulated by different 
governing bodies. Dr. Oliver confesses that this position of 
the degree is both anomalous and at variance with all the true 
principles of Masonry;* and while his own opinion seems to 
be that it should be made a part of the third degree, f yet he 
candidly admits that there are eminent companions in his own 
country who adopt the view that it is more properly the seventh 
degree. In a note in one of his latest works, he uses in this 
connection the following language: "It is an established 
doctrine of the Order that while three form a Lodge, and five 
may hold it, seven only can make it perfect. In such a case 
there requires an intermediate degree to complete the series; 
for the Mark and Past Masters have been already admitted into 
the Craft Lodges. This degree, as used by our transatlantic 
brethren, who are zealous and intelligent Masons, is called the 
(Most) Excellent Master. " In another place the same author 
observes: "If, however, Freemasonry, in its present form, 
requires the Eoyal Arch to be considered as a separate degree, 
inasmuch as it has acquired the designation of Eed Masonry 
in contradistinction to the three first degrees, which are 
esteemed blue; and not only possesses detached funds, but is 
placed under the direction of a different governing body, with 
a separate code of laws, it wiR be more consistent with the 
general principles of the Order, to consider it as the seventh 
than the fourth; for four is not a Masonic number; and as it is 
now constituted, some intermediate ceremonies appear to be 
necessary to connect it with the previous degrees." 

This anomalous position of the Eoyal Arch is perhaps one 
of the very worst difficulties of English Masonry, and out of 
it arise many of their troubles. To avoid these, some of the 
ablest craftsmen of that country are persistently urging the 

* Historical Landmarks, vol. 1, p. 469. 

t " Trie Royal Arch is evidently, therefore, to be considered as a completion of 
the third degree, which, indeed, appears broken and imperfect without it; and 
originally was conferred complete at one time in the Grand Lodge only." Hist. 
Land., vol. 1, p. 470. Note. 



30 



GUIDE TO THE K. A. CHAPTER. 



adoption of the system made use of in the United States. 
It is to be hoped that the efforts of these learned and zealous 
companions will result in the general adoption of the American 
ritual, which, in its details and arrangement, is more complete 
and finished than any other now in use. 

By the present English Constitutions, the Supreme Grand 
Chapter of England does not require the possession of any- 
thing more than the Master's degree as a pre-requisite for the 
Royal Arch. Any Master Mason of twelve months' standing 
is eligible for the honors of the Royal Arch, although on being 
proposed and balloted for two negatives will prevent his 
exaltation. Neither the Mark, Past, or Most Excellent degrees 
are deemed pre-requisites, though all of them are being con- 
ferred to some extent. 

The Supreme Grand Chapter allows the Principals of their 
Chapters to issue a warrant for the holding of Lodges to confer 
the intermediate degrees. This custom is, perhaps, better than 
not to have those degrees at all, but our English companions 
would find it for the advantage of the Order, if their Grand 
Chapter would at once take those degrees under its govern- 
ment, and incorporate them into its capitular system. Indeed 
the Past Master's degree has been now firmly established as 
a separate grade with distinct privileges and badges. * The 
Deemott degree, as practiced by the Ancients so early as 1744, 
required the possession of the Past Master's degree or cere- 
mony as a preliminary qualification, and such continued to be 
the case until the union of the two Grand Chapters in 1817. f 

Dunckeeley's degree seems to have been conferred at first 
without the requirement of the Chair degree as a preliminary, 
but, when an independent government was established in 1779, 
and separate Chapters were held, the candidates, unless they 
were actual Past Masters, J were required to present a dispensa- 
tion from the Grand Master authorizing them to "privately 
pass the chair. "§ 

* Dr. Oliver. Origin of the English Royal Arch, p. 40. 

t Ahiman Rezon. L. Hyneman's reprint, p. 49. 

X Dr. Oliver. Origin of English Royal Arch, p. 26. 

gPierson (Traditions, p. 291,) pertinently remarks: "Wnere a Grand Master 
derives his authority to grant such dispensations, or how he became possessed 
of jurisdiction over 'passing the chair,' is a problem worth solving." 



INTRODUCTION. 31 

This dispensation was in practice issued only upon the 
recommendation* of the Lodge to which the candidate 
belonged. The possession of the Chair degree was required 
by the Moderns until the Union — and hence the present 
practice of dispensing with that pre-requisite is a palpable 
violation of the ancient practice of both sections of the 
English Eoyal Arch Fraternity. This innovation has led to 
much confusion, and should have never been tolerated. 

The fact that English Eoyal Arch Masons had not received 
the intermediate degrees naturally led to their exclusion from 
the American Chapters. A case of this kind was brought to 
the notice of the General Grand Chapter of the United States 
at its session in 1844, and led to the adoption of a resolution 
conferring the right upon the several Chapters under its 
jurisdiction to confer the degrees of Mark Master, Past 
Master, and Most Excellent Master free of charge, on any 
worthy Companion Eoyal Arch Mason from without the 
jurisdiction of the United States, who had not received those 
degrees.f The same thing was subsequently incorporated 
into, and is now a part of, the constitution of the General 
Grand Chapter. J 

Another anomaly in the English Eoyal Arch is the making of 
Ezra and Nehemtah to be the cotemporaries of Zerubbabel 
and Joshua. The second temple was dedicated in the year 
515 b. c. ; but Ezra did not go up to Jerusalem until 457 b. c, 
or seventy-eight years after the return of the Jews under 
Zerubbabel; and Nettemtah's government did not begin until 
twelve years later than this. 

Another anomaly in the English ritual is to be found in the 
names of the first three officers of a Chapter, which are termed 

*The form of this recommendation was as follows: " Whereas, our trusty and 

well-beloved Brother , a geometrical Master Mason, and member of our 

Lodge, has solicited us to recommend him as a Master Mason, every way quali- 
fied for passing the Holy Royal Arch; we do hereby certify that so far as we are 
judges of the necessary qualifications the said brother has obtained the unani- 
mous consent of our Lodge for this recommendation." This was signed by 
the Master and Wardens of the Lodge. 

t Compendium of Proceedings of Gen. Gr. Chapter, p. 135. 

% Article DX, Sec. 5. 



32 



GUIDE TO THE K. A. CHAPTEE. 



Principals. The first with them is the King, the second is 
the Prophet or Scribe, and the third is the High-Priest. This 
is evidently incorrect.* 

There are many other inconsistencies which it is not our 
purpose to discuss. It has been asserted that the American 
system is inferior to the English, and it has been our design 
to direct inquiry to a comparison of the two systems, rather 
than attempt a vindication of the American degrees from the 
charge. 

We will now turn to a brief consideration of the Eoyal Arch 
of Ireland and Scotland, leaving the inquirer after truth to 
pursue this investigation which, at every step, exhibits new 
phases of interest. 

THE EOYAL AECH OF IEELAND AND SCOTLAND. 

The capitular system of Ireland is essentially different from 
any other. It consists of three degrees, the Excellent, Super 
Excellent, and Royal Arch, as a preliminary step to which the 
Past Master's degree is indispensable. The first two of these 
degrees refer exclusively to the legation of Moses, and are 
conferred in lodges governed by a Master and Wardens, 
These degrees, of course, bear no resemblance to the Most 
Excellent and Super Excellent degrees known in this country. 
The Eoyal Arch is given in a Chapter governed by three 
Principals without names, differing in this respect from the 
English Chapters. 

The ritual of the Irish Royal Arch is based on the discovery 
of the book of the law as related in 2 Chronicles, chapter 
xxxiv. verse 14, and hence its date is about 624: b. c. Of course 
the ceremonies are essentially different from those of other 
countries. From whence this degree was derived or when it 
was introduced into Ireland, I am unable to say. A recent 
writer asserts that no trace can be found of it in Ireland 
earlier than 1751. The Committee of Foreign Correspondence 
of one of our oldest Grand Lodges in a recent report make 
the statement that Deemott introduced the Royal Arch into 
Ireland by conferring the degree on Irish Masons in London 

* See further on this subject under the Eoyal Arch Degree— title, Officers. 






INTRODUCTION. 



33 



This is undoubtedly an error, because there is no resemblance 
between the Irish degree and that of Dermott. This con- 
sideration is sufficient to warrant the conclusion that the two 
systems had an entirely different origin. 

Dr. Oliver expresses no decided opinion on the subject, but 
says it is doubtful whether the degree existed in Ireland 
earlier, than 1740. 

The Eoyal Arch system of Scotland is still different in its 
degrees and organization. The Mark and Past Master, which 
are called "Chair degrees," are indispensable qualifications. 
Next after these the candidate receives two other degrees, 
entitled Excellent and Super Excellent, as preparatory to the 
Eoyal Arch. In addition to these five degrees, which may be 
said to compose their Capitular rite, Scottish Chapters also 
confer on Eoyal Arch Masons the degrees of Eoyal Ark 
Mariner and Babylonish Pass.* As the reader will perceive, 
the ritual must be essentially different from either of the 
others that we have referred to. The Mark degree is not the 
same as the American Mark degree, and the Excellent is given 
as a preliminary to the departure of the Hebrew captives from 
Babylon, and is, of course, wholly unlike anything in the 
American rite. The Eoyal Ark Mariner and Babylonish Pass 
are sometimes given in this country as side degrees. 

The era commemorated in the Scottish Eoyal Arch is the 
same as in the English and American degree. 

There has been published but very little authentic informa- 
tion concerning the introduction of the Eoyal Arch into 
either Ireland or Scotland, and it is to be hoped that some 
qualified companion of the Craft in those countries will give 
the world a, history of the origin and early years of the Eoyal 
Arch in both countries. 

From a comparison of the ritual of the Ancients, and those 
of Ireland and Scotland, it would seem that but little influence 
was exerted by them upon one another, although such a 
friendly feeling existed between them for many years. 

The earliest mention of the existence of Eoyal Arch Chapters 
in Scotland is under the date of 1755 concerning Glasgow 

* Gen. Reg. for the government of the Order of R. A. Masons in Scotland, 1845. 



34 GUIDE TO THE E. A. CHAPTER. 

Royal Arch, No. 77, and in 1759 concerning Stirling Royal 
Arch, No. 93, they undoubtedly being chapters attached to 
the lodges bearing those numbers. 

The present Grand Chapter of Scotland was not formed 
until a. d. 1818. 



INTBODUCTION OF MASONRY INTO THE UNITED STATES. 

The earliest account of the introduction of Masonry into 
the United States is the history of a Lo'dge organized in 
Rhode Island, a. d. 1658, or fifty-nine years before the 
revival in England, and seventy-five years before the estab- 
lishment of the first Lodge in Massachusetts. Rev. Edward 
Peteeson, in his "History of Rhode Island and Newport in 
the Past," gives the following account of this early Lodge: 
"In the spring of 1658 Mordecai Campannall, Moses 
Packeckoe, Levi, and others, in all fifteen families, arrived 
at Newport from Holland. They brought with them the 
three first degrees of Masonry, and worked them in the house 
of Campannall, and continued to do -so, they and their suc- 
cessors, to the year 1742."* 

This is, without doubt, the first Lodge ever held in the 
limits of the present United States. 

The Order was introduced into Pennsylvania in the year 

1732, but from what source I have been unable to ascertain. 
A warrant dated April 30, 1733, was granted by Lord 

Montacute, Grand Master of the Grand Lodge of England, 
to Henet Peice, Esq. , of Boston, appointing him Provincial 
Grand Master for New England, with power to appoint his 
Deputy Grand Master, and Grand "Wardens. July 30, a. d. 

1733, the Provincial Grand Master organized his Provincial 
Grand Lodge under the name of St. John's Grand Lodge. 
The first act of this body, after its organization, and on the 
same day, was the institution of "The First Lodge in Bos- 
ton," which was again chartered in 1792 by the name of St. 
John's Lodge. Early in 1734 the authority of Grand Master 
Peice was extended by the Grand Lodge of England over all 

* Page 101. 



INTEODUCTION. 35 

North America, and in pursuance thereof, June 24, in that 
year, a warrant was issued to Benjamin Feanklin for what 
was termed "The Eirst Lodge in Pennsylvania." This was 
the first warranted Lodge established in that State under the 
Constitution of the Grand Lodge of England. 

At the time of the organization of the St. John's Grand 
Lodge in Boston, and for years after, its subordinates did not 
confer the Master's degree, confining their labors to the first 
two degrees. Accordingly, in the year 1738, a body called 
"The Master's Lodge" was organized in Boston, to meet 
monthly, whose work was exclusively confined to conferring 
the Master's degree on brethren who had received the two 
preceding degrees in some one of the other Lodges then 
existing in the colony.* The ritual used in this "Master's 
Lodge "was the original "Master's part," practiced by the 
Grand Lodge of England at that period, including the essen- 
tial of the Eoyal Arch, and was, unquestionably, the first use 
of that ritual in this country. 

In the year 1756 a number of brethren, who are said to have 
been "Ancient" Masons, petitioned the Grand Lodge of 
Scotland, and obtained a warrant for a new Lodge in Boston, 
to be called St. Andrew's Lodge. St. John's Grand Lodge, 
conceiving this act of the Grand Lodge of Scotland to be an 
infringement of their jurisdiction, ' ' refused any communica- 
tions or visits from such members of St. Andrew's Lodge as 
had not formerly sat in their Lodges." In consequence of 
this refusal St. Andeew's Lodge united with two army Lodges 
then located in America, one being No. 58 on the registry of 
England, and the other, No. 322 on the registry of Ireland, 
in petitioning the Grand Lodge of Scotland for the appoint- 
ment of a Provincial Grand Master. The Earl of Dalhousie, 
Grand Master of Scotland, accordingly issued his commission 
bearing date May 30, 1769, appointing Joseph "Waeeen, after- 
ward known as General Waeeen, of revolutionary fame, 
Provincial Grand Master of Masons, ' ' in Boston, New England, 
and within one hundred miles of the same." This authority 
was subsequently extended over the whole continent. Gen, 

* Moore's Magazine, vol. 16, p. 135. 



36 



GUIDE TO THE R. A. CHAPTER. 



Warren was installed Grand Master, and the Grand Lodge 
organized Dec. 27, 1769. This body was known as "Massa- 
chusetts Grand Lodge." It steadily continued to prosper, 
. discontinuing its meetings only for a short time during the 
war which soon followed its organization. This Grand Lodge, 
and its subordinates which it chartered, evidently made 
use of the ritual of Scotland or that of the Ancients; more 
probably the latter, for the reason that the founders of St. 
Andrew's Lodge were Ancient Masons, and undoubtedly 
exercised a controling influence in the Grand Body; indeed, 
Webb, writing only twenty-five or thirty years after, says as 
much. These facts have great weight in the consideration of 
the early condition of the Order in this country. 

The present Grand Lodge of the State of New York was 
first constituted by a warrant from the Duke of Athol, dated 
Sept. 5, 1781. 

The Grand Lodge of Pennsylvania was first constituted by 
a grand warrant from the Grand Lodge of England, dated 
June 20, 1764. 

The Grand Lodge of North Carolina was first constituted 
by virtue of a charter from the Grand Lodge of Scotland, 
a. d. 1771. 

Thus the two systems of work which have been known as 
"Modern" and "Ancient" were planted indifferent States, 
and from thence were disseminated throughout the country. 
In some of the States, as in Massachusetts and South Carolina, 
there existed two Grand Lodges, whose systems were essen- 
tially different. Of course the same causes led to the same 
results in connection with the ritual and organization of the 
Capitular degrees. Soon after the close of the revolutionary 
war an earnest effort was made on the part of eminent 
brethren in different sections to unite the Fraternity in each 
State under one Grand Lodge, a result which was finally 
accomplished. The union of the two Grand Lodges in 
Massachusetts was consummated June 19, 1792, and was 
followed at intervals by like action in other States. 



INTRODUCTION. 37 

EAELY HIST011Y OF EOYAL AKCH MASONRY IN THE 
UNITED STATES. 

At what time or by whom Koyal Arch Masonry as a separate 
rite was introduced into the United States has never yet been 
settled. It has been frequently claimed that the first record 
of its existence in this country is to be found in St. Andrew's 
Boyal Arch Lodge connected with St. Andrew's Lodge before 
mentioned, in the year 1769.* This, however, is a mistake. 
There was a Chapter held so early as the year 1758, in Phila- 
delphia, which was unquestionably the oldest distinct organi- 
zation of Boyal Arch Masons ever held on this continent, 
although this was itself held under the sanction of a Master's 
Lodge warrant.f This was in accord with the practice at 
that day of all Chapters, and even now Chapters are attached 
to some Lodge in England, Ireland, and Scotland. It will 
also be observed that this was prior to the recognition and 
adoption of the Eoyal Arch by the Grand Lodge of England, 
and hence the degree thus early worked in Pennsylvania must 
have been the Dermott degree, or at all events it could not 
have been Dunckerley's degree, as has been stated by a late 
author. 

The next body of Koyal Arch Masons of which we have an 
account is St. Andrew's Koyal Arch Lodge, before mentioned, 

* Moore's Magazine, vol. xii., p. 165. Pierson's Traditions, p. 324:. 

fThe editor of the Masonic Mirror and Keystone, formerly published in 
Philadelphia, in the third volume, page 15, (January, 1854,) in speaking of this 
subject, uses the following language: "Philadelphia has the honor of holding 
the first warrant for a Chapter in the United States; this Chapter is yet in exist- 
ence, and has never ceased its meetings from the date of its organization, 1758." 
This statement has never been to my knowledge questioned. The talented and 
intelligent author of the Report of the Committee on Foreign Correspondence, 
presented to the Grand Chapter of Missouri in 1855, gives in that report a brief 
account of this Chapter. He says : " The'first Royal Arch Chapter of which your 
Committee possesses a particular account is that held in Pennsylvania anterior 
to the year 1758. This Chapter, working under the warrant of Lodge No. 3, was 
recognized by and had Masonic intercourse with a Military Chapter working 
under a warrant of Lodge 351, granted by the Athol Grand Lodge, who subse- 
quently approved of its proceedings. Upon like principles other Chapters were 
formed in Pennsylvania." 



38 GUIDE TO THE E. A. CHAPTEB. 

organized in Boston, it is said, in 1769.* The ritual used 
in this body was certainly that of Deemott; and may have 
been obtained from the Ancients directly or by the way of 
Scotland by the brethren of the three Lodges who about that 
time petitioned for the Grand Lodge; or it may have been 
brought to Boston by one or both of those Army Lodges. 
At all events they assisted at the organization of the "Boyal 
Arch Lodge." And to this connection may be traced the 
reason why an English Lodge under the Moderns should have 
united with an Irish and Scotch Lodge in forming a new 
Grand Lodge under the authority of the Grand Lodge of 
Scotland, in territory in which there was already existing a 
Grand Lodge legally constituted by its own mother Grand 
Lodge. But when we remember that the Grand Lodge of 
England had not yet recognized the Boyal Arch degree, nor 
authorized its subordinates to confer it, we can readily see 
why the Army Lodge under its jurisdiction should have united 
itself so closely with St. Andeew's Lodge. It was evidently 
that its members might obtain the new degree. 

It will be observed, also, that the degrees then conferred in 
St. Andeew's Boyal Arch Lodge were the same in number and 
title as those % then conferred by similar bodies in Scotland, 
and which are now recognized as the constitutional degrees 
by the Grand Chapter of Scotland. 

In the record of the first meeting the officers are designated 
as in a Craft Lodge, but in a subsequent record the first officer 
is styled "Boyal Arch Master. "f The meetings were held in 

* In the December number, 1865, of Moore's Freemason's Monthly Magazine, 
the editor says: " The records show the existence of the Chapter (then called a 
* Eoyal Arch Lodge') as early as 1768. In the record of the following year we 
find the following entry: « The petition of Bro. William Davis coming before the 
Lodge, begging to have and receive the parts belonging to a Eoyal Arch Mason, 
which being read was received, and he unanimously voted in, and was accord- 
ingly made by receiving the four steps, that of an Excellent, Super Excellent, 
Eoyal Arch and Knight Templar.' It will be perceived that but one, if indeed 
either, of the intercalary degrees, as they are now given, was recognized as 
belonging to the Chapter at the date of this record. The Past Master's degree 
or ceremony was then given in its proper place; and the Mark degree was 
conferred in a Mark Lodge." 

| Moore's F. M. Magazine, vol. xii., p. 167. 



INTRODUCTION. 39 

the lodge-room of St. Andrew's Lodge, "at the Green Dragon 
Tavern." Its work was done nnder the sanction of the war- 
rant of that Lodge, and it continued thns attached to St. 
Andrew's Lodge certainly until 1790, and probably until the 
organization of the Grand Chapter in 1798. * It held its meet- 
ings at regular intervals until 1773, when they were suspended 
in consequence of the disturbed condition of the country. 
In 1789 its meetings were resumed, and curiously enough the 
titles of the officers appear in the first record after this re- 
sumption, as High-Priest, King, and Scribe. In 1793 the 
degree of Mark Master Mason was added to the other degrees 
conferred in the Lodge, and in 1794 the body seems to have 
assumed the status of an independent Chapter, inasmuch as 
it took the name of "St. Andrew's Koyal Arch Chapter." 
These changes were due to the transformation then going on 
among the elements of American Eoyal Arch Masonry, conse- 
quent on the union of the different systems before mentioned. 

Prior to the organization of any Grand Chapters there ex- 
isted in the city of New York two Chapters, one known as the 
Old Chapter and the other called Washington Chapter, the 
origin or early history of which has never been published.! 
The latter body, Washington Chapter, issued charters to a 
number of subordinate Chapters, in which charters it styled 
itself "The Mother Chapter." From this body originated 
the first Chapters in Rhode Island and Connecticut. The 
history of that Chapter, if its early records could be found, 
would throw much light upon the condition of Eoyal Arch 
Masonry of -that date. As before remarked the first Chapter 
in Khode Island was chartered in 1793 by this Washington 
Chapter of New York. 

The first Chapter in Connecticut was called Hiram Chapter 
No. 1, and located at Newtown in Fairfield County. It was 
chartered by Washington Chapter, New York, its charter 

*The following is recorded under date of Nov. 25, 1790; "Voted, That Bro. 
Matthew Groves be a committee to return the thanks of this Lodge to St. 
Andrew's Lodge for their politeness in granting us the use of their charter." 

t Diligent inquiry has been made for some account of these bodies, but 
nothing has yet been found. They never became subordinate to the Grand 
Chapter of New York, and must have died out some time subsequent to 1805, 
as Webb's Monitor, edition of 1805, alludes to them as then being in existence. 



40 GUIDE TO THE E. A. CHAPTEE. 

bearing date April 29, a. l. 5791, and is signed by Josiah O, 
Hoffman, H. P. W. C. E. A. M., Geoege Anthon, K-g W. : 
E. A. M., and Maetln Hoffman, S-e, W. 0. E. A. M. 

Five other Chapters were instituted in Connecticut under 
the authority of this Washington Chapter as follows: 

Franklin Chapter at New Haven, its charter being dated 
May 20, 5795; 

Solomon's Chapter at Derby, its charter bearing date March 
15, a. l. 5796, although its first record is of the date of 
December 29, 1795; 

Franklin Chapter at Norwich, its charter being dated March 
15, 5796, and signed by John Abeaham, M. E. H. P., John 
Ludlow, M. E. K, and William Eichaedson, M. E. S; 

Van-Den-Broeck Chapter at Colchester, its charter being 
dated April 9, 5796; and 

Washington Chapter at Middletown, its charter being dated 
March 15, a. l. 5796, and countersigned by Ezea Hicks, 
Secretary of Washington Chapter.* 

These six Chapters made returns, as appears from their 
records, to Washington Chapter up to the organization of 
the convention of Eoyal Arch Chapters in the State of 
Connecticut. 

The first convention of the Chapters in Connecticut was held 
on the first Wednesday of July, 1796, at Hartford, in which 
all the Chapters above named were represented by delegates, 
except Franklin Chapter, at New Haven. A regular organiza- 
tion was perfected and articles of agreement were entered into 
for the government of the several Chapters in the State. 
Another convention was held October 20, 1796, at New Haven, 
of which David Baldwin was chairman. The Connecticut 
convention met again in May, 1797, and again in October, 1797, 
and at this date Bro. Judd was the presiding officer, and such 
distinguished men as Epheaim Kjeby and Stephen Trrus Hos- 
mee were prominent members. The organization was called 
"A Convention of Committees of the Chapters of E. A. M. 
in Connecticut," and was, so far as I can learn, the first gov- 
erning body in Eoyal Arch Masonry organized in the United 

* These dates and names are given with the hope that they may lead to the 
discovery of the early records of Washington Chapter. 



INTRODUCTION. 



41 



States. The Grand Chapter of Pennsylvania was not estab- 
lished until late in the year 1796, or early in the succeeding 
year, several months after the Connecticut convention. The 
first meeting of delegates at Boston, out of which arose the 
General Grand Chapter, occurred October 24, 1797, almost 
sixteen months after the organization of the Connecticut con- 
vention. In January, 1798, the convention adjourned from 
Boston, met in Hartford, and organized the Grand Chapter 
of the Northern States.* The subsequent history of Royal 
Arch Masonry being accessible in the records of the several 
Grand Chapters, we do not propose to follow the subject 
further at this time. If what we have written from the few 
sources of information which have been accessible shall lead 
to a fuller investigation, the cause of Royal Arch Masonry will 
be promoted, and we shall have accomplished our purpose. 



THE AMERICAN RITUAL. 

The ritual of the Capitular Degrees must have undergone 
many changes during the latter years of the last century. 
The union of the several Grand Lodges haying been accom- 
plished, the attention of the Craft was turned to the work, 
inasmuch as it was a necessity of that union, that there should 
be a uniform mode of conferring the degrees. An eminent 
lecturer in a recent work asserts that "after mature delibera- 
tion, it was determined that the principal Grand Officers of 
the Grand Lodges of the New England States should perform 
this duty,"f an( l then the distinguished brother adds: "And, 
accordingly, about the year 1797 they commenced their 
labors." Again he says, in the same article: "After the 
organization of Chapters of Boyal Arch Masons and Lodges 
of Mark Masters, Past Masters, and Most Excellent Masters, 
it was deemed absolutely necessary to systematize the work 
and the lectures pertaining to the same, and, accordingly, the 

* As -will be seen from page 9 of the Compendium of Proceedings of the Gen. 
Grand Chapter, a strong effort was made to induce the Connecticut Companions 
to give up their prior organization and unite in the formation of the Grand 
Chapter of the Northern States, and it will be observed that two of the Con. 
necticut Companions were chosen officers in that body, viz : Ephraim Kirby 
Grand High-Priest and Stephen Titus Hosmer Grand Treasurer. 

t Jeremy L. Cross. Advertisement to Masonic Text-Book. 



42 



GUIDE TO THE E. A. CHAPTER. 



same committee which had been appointed for the first three 
degrees received the Chapter Degrees in charge. " It is said 
that in private conversation Mr. Cross gave the names of 
Thomas Smith Webb, Henry Fowle, Rev. George Richards, 
Rev. Jonathan Nye, John Hanmer, John Snow, Stephen 
Blanchard, and others, as the prominent members of that 
committee. That some such committee made improvements 
in the rituals about the time of the organization of the Grand 
Chapter of the Northern States is possible, but the work in 
the several degrees had been systematized and made Uniform 
in Massachusetts, Connecticut, Khode Island, and New York, 
before 1797. By whom this was done, it is perhaps now 
impossible to say, but it does not appear that Webb could 
have done it. Webb was not made a Mason until 1792-3, and 
the first we know of him as a Masonic ritualist is not until 
his removal to Albany in 1795 or 6. In 1797 he was the High- 
Priest of Temple Chapter, and, in that capacity, represented 
that body in the convention at Boston, which prepared the 
way for the organization of the Grand Chapter. In Septem- 
ber, 1797, his Freemason's Monitor was copyrighted; and its 
preparation must have been the work of the time which 
intervened between his arrival in Albany and the date of its 
publication. 

But, as we have seen, the Boyal Arch ritual must have 
been substantially the same as now, at the time Washington 
Chapter of New York chartered the subordinates in Rhode 
Island and Connecticut, as evidenced by the titles of the 
officers and expressions used in the early records of those 
Chapters. Again, we have other undoubted evidence that the 
ritual had been revised, and a system of work adopted com- 
posed of the two principal ones before in use, and that, too, 
at some period between 1790 and 1795. Thomas Smith Webb, 
though a young Mason, at once seized upon this system, made 
such alterations in it as he deemed necessary, and then pub- 
lished its exoteric portions. Hence it came to be known as 
the Webb work. To disseminate and give character to this 
ritual, Webb conceived the idea of organizing a Grand 
Chapter, and at once lent all his energies to accomplish his 
design. That accomplished, it furnished a vehicle to dis- 



INTRODUCTION. 43 

geminate his work, and lie availed himself of the advantage. 
"While he lived, no one questioned his authority, but at his 
death many of his pupils, ambitious to nil his place in the 
Fraternity, began to make alterations in his work, until the 
old time jealousies and discrepancies became multiplied to an 
almost unl im ited extent. For these evils a return to the early 
American ritual as practiced in the latter part of the last 
century is the only remedy. Nor do we recommend a blind 
acceptance of a thing because it is venerable in years. The 
true standard by which to test Masonic work is this: it should 
be consistent with itself, in strict agreement with sacred 
history, and calculated to convey to the initiate great and 
solemn truths by means of its symbols. If tried by this test, 
a work is deficient, then no matter what its age, it is not true 
Masonry; but if in addition to the essential principles above 
mentioned, it also possesses a venerable past and the sanction 
of the fathers, then, indeed, we may hold fast to it; and from 
it derive both instruction and delight. 

SYMBOLISM OF THE CHAPTER DEGREES. 

The late distinguished brother, Eev. Salem Town, has left 
pn record a brief summary of the symbolism inculcated in the 
several degrees which deserves to be read by every Mason. 
"The first degree in Masonry," he says, "naturally suggests 
that state of moral darkness which begloomed our world. 
On the. apostacy of our first common parent, not a gleam of 
light was left to cheer his desponding mind. Soon, however, 
the first kind promise was made. Adam was, therefore, in 
a comparative sense, still in darkness. Such is the very 
nature of the first degree, that every observing candidate is 
led to view his moral blindness and deplorable state by nature. 
Under these impressions he enters on the second degree, 
which, in view of his moral blindness, he is to consider em- 
blematical of a state of imprisonment and trial. Such was the 
second state of Adam. Hence arises the idea of probationary 
ground. A due observance of all former requisitions, and a 
sincere desire to make advances in knowledge and virtue, 
open the way for the reception of more light. Having dili- 
gently persevered in the use of appointed means, the third 



44 GUIDE TO THE R. A. CHAPTER. 

.degree prefigures the life of the good man in his pilgrimage 
state. Although the true light has shined into his heart, and 
he has experienced much consolation, yet he sometimes wan- 
ders into devious and forbidden paths. In the midst of such 
trials he resolves to be faithful, and manfully to withstand 
temptations. He determines to pursue that sacred trust 
committed to his care, and, therefore, endeavors to escape for 
his life to the Great Ark of his salvation. In advancing to 
the fourth degree, the good man is greatly encouraged to 
persevere in the ways of well-doing even to the end. He has 
a name which no man knoweth save he that receiveth it. If, 
therefore, he be rejected, and cast forth amongst the rubbish 
of the world, he knows full well the Great Master Builder of 
the Universe, having chosen and prepared him as a lively 
stone in that spiritual building in the heavens, will bring him 
forth with triumph, while shouting grace, grace to his Divine 
Redeemer. Hence opens the fifth degree, where he discovers 
his election to, and his glorified station in, the kingdom of 
his Father. Here he is taught how much the chosen ones 
are honored and esteemed by those on earth, who discover 
and appreciate the image of their common Lord. This image 
being engraven on his heart, he may look forward to those 
mansions above, where a higher and most exalted seat has 
been prepared for the faithful, from the foundation of the 
world. With these views the sixth degree is conferred, where 
the riches of divine grace are opened in boundless prospect. 
Every substantial good is clearly seen to be conferred through 
the great atoning sacrifice. In the seventh degree the good man 
is truly filled with heartfelt gratitude to his heavenly bene- 
factor, for all those wonderful deliverances wrought out for 
him while journeying through the rugged paths of human life. 
Great has been his redemption from the Egypt and Babylon 
of this world. * * * Such is the moral and religious 
instruction derived from the order of the Masonic degrees." 

The object and aim of all Masonic science is the search 
after truth. Divine Truth is symbolized by the Logos, the 
Word, the Name; not only as a mere symbol, but as the 
sentient, active, creating and preserving power. It was the 
Name, or Word, or Logos, that created the world and spake 



INTRODUCTION. 45 

its teeming life into being. It appeared to Adam in the garden, 
and in the form of a glorious Shekinah, expelled him from 
Paradise. It appeared to Ajbbattam on Mount Moriah; to 
Jacob in his vision; and to Moses at the Burning Bush. The 
search for this Symbol, the study of this Truth, the pursuit 
of the Word is the object of our labor. To that symbol all 
the lessons - inculcated in the several degrees unerringly 
point. Through that symbol all the other symbols of Masonry 
guide us upward to the Creator. The great and sacred Name 
which is ineffable and ever glorious, is the grand central 
symbol of the Order, and the true Mason is he who under- 
stands and appreciates this fact; and then makes its legitimate 
results practical in his life. 

In the Entered Apprentice degree the candidate for 
Masonry is required to declare his belief in the existence of 
God, because no one can with propriety enter upon a search 
for that which he does not confidently believe to exist. Hence 
no one can be allowed to take even the first step in Masonry, 
until he publicly professes his faith in that Great I Am of 
whom the tetragrammaton is the symbol. The first prayer of 
the Mason is for the gift of divine wisdom that he may be 
better enabled to display the beauties of virtue to the honor 
of that holy name. By his circumambulation he is taught 
the labors and trials that will beset him in his progress toward 
the discovery of Truth. By the vail of secrecy which is 
spread around the institution, the neophyte is instructed that 
the Truth he is to search for is enveloped in mystery. The 
sublime words of the Great Builder: " Let there be light, and 
there was light," prefigures the mental and moral illumination, 
the spiritual light which he will receive, who obtains a 
knowledge of the symbol which we are considering; and the 
three great lights, now, for the first time, masonically pre- 
sented to the brother teach him those great lessons that must 
guide his steps in all the future. So the northeast corner and 
the memorial for the archives point to the symbol we are 
considering. In like manner the pillars of Wisdom, Strength, 
and Beauty point the neophyte forward to that triune word 
that planned, created, and adorned the universe, while Faith, 



46 GUIDE TO THE R. A. CHAPTER. 

Hope, and Charity lead him up the theological ladder to that 
- divine Love which sustains and redeems the world. 

The blazing star and the point within a circle are also sym- 
bols leading forward the mind of the candidate to the symbol 
of symbols — the central point around which revolves the 
whole science of Ancient Freemasonry. In the Fellow-Craft 
degree, as we . enter the middle chamber, we observe the 
prominent emblem of that degree, the letter G, the English sub- 
stitute for the Hebrew yod, and are taught to do reverence to 
the Name, before whom all Masons from the youngest E. • . A. * . 
to the W. ' . M. • . humbly, reverently, and devoutly bow. 

Among the orientals the number fifteen was deemed sacred 
because the letters of the holy name, JAH, were in their 
numerical value, equal to that number. Therefore, even the 
winding-stairs, with the fifteen steps, are symbolic of the 
name of God. 

In the third degree, the Mason is taught the great truths of 
the resurrection and life eternal. The whole legend of the 
degree points to the power, beneficence, and eternity of the 
deity, and among the symbols we may refer to the all-seeing 
eye symbolical of the omnipresent deity. 

In the Mark Master Mason's degree, the stone set at naught 
of the builders, which became the chief stone of the corner, 
the symbol of the white stone, and the New Name ; in the 
Most Excellent Master's degree — the key-stone, and the ark 
of the covenant — all these and many other symbols of the 
Order, in all the degrees, are but the shadows, the forerunners, 
the types of the great symbol upon which the whole fabric 
of Masonry is constructed. 

The Mason who does not look beyond the mere forms and 
ceremonies of the institution fails, utterly fails to realize the 
import of its teachings. Its sublime truths are indeed mys- 
teries to him. But no brother, and especially no companion, 
can fail to become wiser and better, if he will pause on his 
way through the degrees, and deliberately study the allegories 
and symbols so profusely set before him in Freemasonry. No 
matter in what direction he may turn, the lessons of truth 
are set before him on every side, and it only remains for him 
to study their deep and hidden meaning. 




FOURTH DEGREE 

OR, 

MARK MASTER MASON. 



HIS degree of Masonry was not less use- 
ful in its original institution, nor are its 
effects less beneficial to mankind, than 
those which precede it. By its influence 
each operative Mason, at the erection of 
the Temple of Solomon, was known and distinguished 
by the Senior Grand Warden. By its effects the dis- 
order and confusion that might otherwise have attended 




48 



GUIDE TO THE R. A. CHAPTER. 



so immense an undertaking was completely prevented; 
and not only the craftsmen themselves, who were eighty 
thousand in number, but every part of their workman- 
ship was discriminated with the greatest nicety and 
utmost facility. If defects were found in the work, the 
Overseers, by the help of this degree, were enabled, 
without difficulty, to ascertain who was the faulty 
workman; so that its deficiencies might be remedied 
without injuring the credit or diminishing the reward 
of the industrious and faithful among the Craft. 



HISTOEY. 
The origin of this degree has been the subject of much 
speculation, and is still involved in doubt. Dr. Oliver says 
that anciently it was a degree leading to the Master Mason's 
chair. Many writers have claimed it was formerly a, part of 
the second degree, as the Royal Arch was of the third, and 
such may have been the case at some early period, but there 
has been no conclusive evidence of the fact produced as yet. 
It is perfectly certain that none of the ceremonies now used 
in this degree belonged to the Fellow- Craft degree, at the 
revival in 1717. There are two degrees called Mark Man and 
Mark Master conferred in Europe, but they have but very 
little resemblance to the American degree. The latter is now 
being conferred in England by the tolerance of the Masonic 
authorities, rather than under their sanction. At the first 
introduction of this degree into this country it was considered 
a side degree which any three brethren had the right to confer, 
and it was not until several years had elapsed that the degree 
began to be regularly conferred in Lodges. Subsequently, 
however, independent Lodges of Mark Master Masons were 
held, and even after the organization of Grand Chapters, 
Lodges were held by separate charters distinct from the 
Chapters. The loose manner in which the degree was at first 



MARK . MASTER. 49 

conferred in this country necessarily prevented the keeping 
of records, and hence there is great difficulty in tracing its 
early history. 

The first record of the practice of the degree on this con- 
tinent, that I have seen, is among the early records of Masonry 
in Halifax, Nova Scotia. This record bears date Nov. 16, 
1784, at which time the degree was conferred by any brother 
who possessed it, in a Lodge held under the sanction of the 
warrant of a Master's Lodge.* From these records it further 
appears that Mark Lodges were regularly held under the 
sanction of, and annexed to, at least three Lodges in Halifax. 

Other Lodges were held in a similar manner, in different 
sections of America, from the period above mentioned down 
to the adoption of the degree by the Chapters. 

As early as 1786 Joseph Myers deposited in the archives of 
the Supreme Council of the Ancient and Accepted rite at 
Charleston, S. C. , the ritual of a degree called Master Mark 
Mason. From whence he obtained it, is unknown, f This 
degree of Myers was a side or detached degree, and, as such, 
was given by the Sovereign Grand Inspectors of that rite; 
and a charter was issued by the Grand Council of Princes of 
Jerusalem, for a regular Lodge of Master Mark Masons, in 
Charleston, Jan. 21, 18024 About that time, however, the 
use of that degree seems to have virtually ceased in conse- 
quence of the Chapters assuming jurisdiction of the Mark 
Master's degree. From a comparison of the rituals of Myers' 
degree, and of our present Mark degree, it is evident that 
they came from a similar source, though there are many 

* This first record is as follows: Halifax, 16tli Nov. 5784.— Upon application to 
the Worshipful Bro. Fife, he was pleased to open a Master Mark Mason's Lodge. 

W. Bro. Fife, Master, formerly of No. 213 L. Square; Bro. Hall, Senior Warden; 
Bro. Allen, J. Warden, of Lodge No. 155; Bro. Lewis, Tiler, of Lodge No. 210. 

The following brethren received the degree of Master Mark Mason, and made 
choice of their mark, as follows. Then follow the names, Lodge membership, 
and marksof six candidates. The record then proceeds as follows: "These 
brethren having justly paid the demand for such marks, received the same with 
proper instructions. The business of the night being finished, the Lodge was 
closed in due form." These records are continued through the two succeeding 
years. 

t Pierson. Traditions, p. 260. J Address of Supreme Council, Dec. 1802. 



50 GUIDE TO THE E. A. CHAPTEK. 

essential differences. In the modification of the Chapter 
degrees, which took place about the year 1792, it is quite 
probable that the present degree may have been enriched by 
portions of the Myees' degree.* 

One of the traditions preserved among Masons relates that 
the degree of Mark Master Mason was instituted seven days 
after the foundation stone of King Solomon's Temple was 
laid, when the three Grand Masters assembled the Masters of 
all the Lodges of Fellow- Crafts, and conferred on them this 
degree. At the same time the Grand Masters established 
those admirable regulations for the inspection of the materials 
as they came from the quarries, which so readily enabled the 
Overseers to detect imperfect work. According to this tradi- 
tion the degree, at its institution, was conferred not only as 
an honorary reward for previous industry, skill, and fidelity, 
and also as an encouragement to persevere in well doing; but 
it was still further designed as a practical means for preserving 
due discipline and oversight at the erection of the temple. 



OFFICERS. 

The regular Officers of a Lodge of Mark Master 
Masons are: 

1. Right Woeshipful Mastee; 

2. Senioe Geand Waeden; 

3. Junioe Geand Waeden; 

4. Senioe Deacon; 

5. Junioe Deacon; 

6. Mastee Oveeseee; 

7. Senioe Oveeseee; 

8. Junioe Oveeseee. 

A distinguished American author, after giving a list 
of the officers as above, inadvertently without doubt, 

*Pierson (Traditions, p. 261), claims that the American degree was arranged 
from that of Myers. 



MARK MASTER. 51 

makes use of the following language: "The degree 
cannot be conferred when less than six are present, 
who, in that case, must be the first and last three 
officers above-named."* According to the ritual of the 
degree, at least eight besides the candidate are abso- 
lutely necessary to work; and in most, if not all, of the 
jurisdictions, this is the settled rule. It should be 
made the uniform and imperative practice wherever 
the American degree is conferred. 

The officers of a Chapter take rank as follows, viz: 
the High-Priest, as R. W. Master, in the E. ; King, as 
S. G. Warden, in the "W.; Scribe, as J. G. "Warden, in 
the S.; Captain of the Host, as Marshal or Master of 
Ceremonies, on the left, in front; Principal Sojourner, 
as Senior Deacon, on the right, in front; Royal Arch 
Captain, as Junior Deacon, on the right of the S. G. 
Warden; Master of the Third Yail, as Master Overseer, 
at the E. Gate; Master of the Second Vail, as Senior 
Overseer, at the W. Gate; Master of the First Yail, as 
Junior Overseer, at the S. Gate; the Treasurer, Secre- 
tary, and Tiler (and Stewards and Chaplains, if any), 
as officers of the corresponding rank, and stationed as 
in a Lodge of Master Masons. 

The symbolic color of the Mark degree is purple. 
The apron is of white lambskin, edged with purple, 
and the collar of purple, edged with gold. 

A candidate receiving this degree is said to be " ad- 
vanced to the honorary degree of a Mark Master." 

Lodges of Mark Master Masons are dedicated to 
H.-.A.-.B.-. 

* Dr. Mackey. Lexicon, p. 129. 



52 GUIDE TO THE E. A. CHAPTER. 



OPENING 

1 

9 



n n 

CHARGE TO BE READ AT OPENING. 

Wherefore, brethren, lay aside all malice, and 
all guile, and hypocrisies, and envies, and all evil 
speakings. If so be ye have tasted that the Lord 
is gracious; to whom coming, as unto a living 
stone, disallowed indeed of men, but chosen of 
God, and precious; ye also, as lively stones, be 
ye built up a spiritual house, an holy priesthood, 
to offer up sacrifices acceptable to God. 

Wherefore, also, it is contained in the Scrip- 
ture, behold, I lay in Zion for a foundation, a 
stone, a tried stone, a precious corner stone, a 
sure foundation: he that belie veth shall not 
make haste. 

Brethren, this is the will of God, that, with 
well-doing, ye put to silence the ignorance of 
foolish men. As free, and not as using your 
liberty for a cloak of maliciousness; but as the 
servants of God. Honor all men; love the 
brotherhood; fear God. 



MAKK MASTER. 53 

Or the following may be used: 
PEATEE. 

Father of Mercies, wilt thou, at this hour, 
put to silence the ignorance of foolish men; 
and grant that all malice and all guile, and 
hypocrisies, and envies, and all evil speakings 
may be removed far from us, that we may, 
indeed, taste that the Lord is gracious. Make 
us to be as living stones, tried and accepted of 
thee, to be built up in that spiritual building, 
that house not made with hands, eternal in the 
heavens. 

So mote it be. — Amen. 



RITUAL. 

SECTION FIRST. 

This section explains the preparatory circumstances 
attending the advancement of candidates, and ex- 
emplifies the regularity and good order that were 
observed by the craftsmen at the building of the 
temple; illustrates the method by which the idle and 
unworthy were detected and punished, and displays 
one of the principal events which characterizes this 
degree. 



54 GUIDE TO THE R. A. CHAPTER. 



Here the initiate is informed of the proper materials 
necessary in the construction of the temple; the place 
whence they were obtained, and the manner in which 
they were inspected, approved or rejected. 

The stones of which the temple was constructed were of white 
limestone or a species of marble. This material is described as 
being soft and easily worked, but hardening by exposure. Recent 
discoveries in Jerusalem have left no room for doubt as to the 
precise place from whence those immense stones used in the edifice 
were taken. A recent traveler thus describes a vast excavation 
which had been discovered about two hundred yards east of the 
Damascus gate of the city* "This remarkable place, which is 
evidently nothing else than a vast under-ground quarry, large 
enough, even as far as it has been explored, to have furnished the 
materials for the building of the temple, and the walls of Jerusalem, 
extends south-east of Mount Moriah in the direction of the Mosque 
of Omab. The roof of this enormous excavation, which took us 
about three hours in perambulating, is supported at intervals of 
about twenty, thirty, or forty yards, by square, massive, tower- 
like bastions or pillars of various bights and dimensions formed 



MARK MASTER. 



55 



out of the native rock, or rather left there standing by the sur- 
rounding parts being cut away. The marks of the chisel on the 
dry portions of the rock looked as new and fresh as if the workmen 
had only just retired. " 

Another traveler says: "I have roamed abroad over the sur- 
rounding hills, even to Mizpeh, where Samuel testified, and into 
the long, deep, limestone quarries beneath Jerusalem itself, whence 
Solomon obtained those splendid slabs, the origin of which has 
been so long unknown." It is quite evident from the discoveries 
of the last few years that the larger stones of the temple were taken 
from the immediate vicinity of the edifice. There is every reason, 
however, to believe, that stones of smaller size and finer quality 
were obtained from the famous quarries of Zarthan. 




Nothing but good work — true work — square work, is 
wanted for the building of the temple. 



Holy Scripture informs us that "the house, when it was in 
building, was built of stone made ready before it was brought 
thither; so that there was neither hammer nor ax, nor any tool of 



56 



GUIDE TO THE R. A. CHAPTER . 



iron heard in the house while it was in building. "* The traditionfl 
of the Order assert that the stones were squared, marked, and 
numbered in the quarry, so that when they were brought to 
Jerusalem each part was found to tally with such precision that 
when finished the temple appeared to be composed of a single 
stone. In order to fit with so much exactness each stone must have 
been good work, that is, of good material, and properly wrought 
and polished; true work, that is, of right dimensions and true to the 
pattern; square, that is the angles all being exact right angles; and 
so in the erection of our spiritual temple, we must build with the 
squared stones which are the perfect actions of a good man's life, 
of which each brother must contribute his full quota, emblemati- 
cally wrought, marked, and numbered, until the moral structure is 
complete — a building not made with hands, eternal in the heavens. 
In the language of an early writer: "He that is truly square, well 
polished, and uprightly fixed, is qualified to be a member of our 
most honorable society. He that trusteth such a person with any 
engagement is freed from all trouble and anxiety about the per- 
formance of it, for he is faithful to his trust; his words are the 
breathings of his heart, and he is an utter stranger to deceit." 

Such must we all be if we would expect to pass the test of the 
Grand Overseer's square. 



F 



ILLTL'jy 



x/ 



i ' 1 ' i ■ ! y 



The Three Gates. 



y 



\y 



The ancient mythologists divided the future world into two 
realms, one being the infernal regions, and the other the elysium, 
or abode of the gods. Each of these was accessible by three gates, 
through one of which all mortals were to pass after death. In like 
manner the Jews assigned to their Gehenna three openings or 
gates, which they supposed were respectively situated in the 
wilderness, in the sea, and at Jerusalem. Allusions to these 
gates are frequent in the Scriptures. Jacob said of Bethel: "This 
is none other but the house of God, and the gate of heaven, "t 
* 1 King, vi. 7. t Gen. xxxviii. 17. 



MARK MASTER. 57 

Tlie psalmist, in several places, speaks of the ' ' gates of heaven " 
and the ' ' gates of death. " A representation of similar gates is still 
extant on the triumphal arch of S. Maria Maggiore, at Home. A 
symbolical gate-way arched over is placed at the bottom of a 
geometrical stair-case, another about midway up the ascent, and a 
a third at the top. These are the gates of heaven, which are 
expanded to admit all those who have faithfully performed their 
duty to God, their neighbors, and themselves. 

At the building of the temple no work was suffered to pass the 
gates but such as the proper officers had orders to receive, and no 
craftsman was entitled to wages until his work had been approved. 
These wise regulations were necessary in order to insure the 
reception of good, true, and square work only; and by them we 
are . symbolically taught to try all our actions by the square of 
virtue, that thus being able to exhibit suitable specimens of our 
labor on earth, we may be suffered to enter the burnished gates of 
the new Jerusalem, and prove our right to receive wages by the 
true token of Faith. 




The sixth hour of the. sixth day of the week. 

The Jewish week began with the Christian Sabbath or our Sun- 
day, and closed with their Sabbath or our Saturday. The sixth 
day of the Jewish week was, therefore, our Friday. The Jews 
divided their day into twelve hours, commencing at sunrise and 
ending at sunset. The sixth hour was noonday or ' ' high twelve. " 
The precise time, therefore, alluded to here was Friday noon, 
when the Craft, in temple times, are said to have been called 
from labor to refreshment. The labors of the week being thus 
brought to a close, the faithful, whose work had been approved, at 
a given signal formed in procession, headed by the J. G. W. , and 
moving to the notes of cheerful music, presented themselves at the 
proper place to receive their weekly pay. If any one demanded 
wages when none were due him, he was at once, by the wise 
precaution of King Solomon, detected and made to suffer the 
3* 



58 



GUIDE TO THE K. A. CHAPTER. 



penalty of an impostor. So we are here taught the important « 
lesson that we should be particularly careful never to take wages 
not our due, lest we should wrong a brother by taking that which 
in God's chancery belongs to him. 



The Seventh Day. 

n i 

e & 9 

In six days God created the heaven and the 
earth, and rested upon the seventh day; the 
seventh, therefore, our ancient brethren conse- 
crated as a day of rest from their labors, 
thereby enjoying frequent opportunities to con- 
template the glorious works of creation, and to 
adore their great creator. 



Hymn — Old Hundred. 




m 



Another six days' work is done ; An-oth-er 




§ZZS!zzz£=tt 



-& 



3t 



hi — 1- 



zitzi 



zg-gg-z 



<m 



Another six days' work is done ; An-oth-er 

15a ss." 



-&- 



-&-&- 



-&L 



■zt 



-&- 



MARK MASTEE. 



59 



it 



£S 



-&- 



JZt 



¥ 



:st 



-^=^~ 



■&—&Z- 



n 



Sab-bath is be - gun ; Return, my soul ! en 




I 



t 



12- 



■&L 



-£? 



-& 



Sab-bath is be -gun; Return, my soul! en 

pit - ' " — ■*- 



i 



:isr 



i 



% 



m 



&- 



^-^- '-Gh^- ^^ 



i 



- joy thy rest, Improve the day thy God hath bless'd. 

y — _^_^ 



% 




m 



<-&■■ 



&=st 



£*=# 



§ 



joy thy rest, Improve the day thy God hath bless'd. 



m 



% 



&-^P- 



:t: 



-&- 



s: 



i 



In holy duties let the day — 
In holy pleasures pass away ! . 
How sweet a Sabbath thus to spend, 
In hope of one which ne'er shall end! 



60 GUIDE TO THE E. A. CHAPTER. 

The obligation resting upon Freemasons to remember the Sab- 
bath day and keep it holy is alike recognized and enforced in 
the great book of the law which lies open at all times upon their 
altars, and in the traditions and lectures of their Order. They all 
inform us that the Almighty Builder of the universe having finished 
the sixth day's work rested on the seventh. " He blessed, hallowed, 
and sanctified it. He, thereby, taught man to work industriously 
six days, but strictly commanded him to rest on the seventh, the 
better to contemplate on the beautiful works of creation — to adore 
him, as their creator — to go into his sanctuaries, and offer up 
praises for life and every blessing he so amply enjoys at his 
bountiful hands." 

The first hour of the first day of the week. 



At the building of the temple, according to tradition, the crafts- 
men arose with the sun and pursued their labor with the same 
regularity that marks the course of that luminary. The time 
designated by the "first hour of the first day of the week" was 
the hour after sunrise on the day succeeding their Sabbath, 
equivalent to what is now our Sunday morning. This was the 
hour when the craftsmen in the quarries of Zarthan and in the 
forests of Lebanon resumed their weekly labor. 

SECTION II. 

Illustrates the foundation and history of the degree, 
and impresses upon the mind of the candidate, in a 
striking manner, the importance of a strict observance 
of his obligation to be ever ready to stretch forth his 
hand for the relief of indigent and worthy brethren. 
A variety of interesting circumstances connected with 
the building of King Solomon's Temple are detailed, 
and the marks of distinction which were in use among 
our ancient brethren are explained. 



MARK MASTER. 61 

RECEPTION. 

n h 

9 9 9 9 

***** 





The following Scripture passages are appropriately 
introduced : 

1 

The stone which the builders refused is 
become the head stone of the corner. 

.n 

Did ye never read in the Scriptures, The stone 
which the builders rejected, the same is become 
the head of the corner? 

n : 

And have ye not read this Scripture, The stone 
which the builders rejected is become the head 
of the corner? 



62 GUIDE TO THE R. A. CHAPTER. 

n n 

What is this then that is written, The stone 
which the builders rejected, the same is become 
the head of the corner? 




He that hath an ear to hear, let him hear. 



As the Fellow-Craft degree refers to and describes the five senses 
of human nature, so in this degree two of them, Hearing and 
Feeling, are particularly alluded to. 

In the language of the old lectures: "Hearing is that sense, by 
which we distinguish sounds, and are capable of enjoying all the 
agreeable charms of music. By it we are enabled to enjoy the 
pleasures of society, and reciprocally to communicate to each other 
our thoughts and intentions, our purposes and desires; while thus 
our reason is capable of exciting its utmost power and energy. 
The wise and beneficent author of nature intended by the forma- 
tion of this sense, that we should be social creatures, and receive 
the greatest and most important part of our knowledge by the 
information of others. For these purposes we are endowed with 



MARK MASTER. 63 

Healing that, by a proper exertion of our natural powers, our hap- 
piness maybe complete." "Feeling is that sense by which we 
distinguish the different qualities of bodies; such as heat and cold, 
hardness and softness, roughness and smoothness, figure, solidity, 
motion, and extension." .To a Mark Master Mason these two senses 
ever suggest that sacred tie which binds him to his brethren, and 
when he hears a brother's call for assistance he is taught that he 
should at once extend the hand of charity. In the eloquent lan- 
guage of Bro. A. T. C. Pieeson : "He that is deaf to the sufferings 
of a brother deserves no better fate than to be deprived of the 
great blessing of hearing ; and he who is so callous to the wants of 
his brother as to refuse to stretch forth his hand to alleviate his 
sufferings deserves to have no hand to help himself. " 




And we will cut wood out of Lebanon, as much as 
fcliou shalt need; and will bring it to thee in floats by 
sea to Joppa, and thou shalt carry it up to Jerusalem. 

The ancient city of Joppa, to which allusion is here made, is one of 
the oldest towns of Asia, and is situated on a rocky promontory 
jutting out from the eastern coast of the Mediterranean Sea, about 
forty miles in a northwesterly direction from Jerusalem. Its Greek 
name was Joppa, its Hebrew name Japho, * and it is now called 
Jaffa or Yaffa. It was, and still is, the principal seaport of the land 
of Judea, and of course a place of great commercial importance; 
but its harbor is bad, and ships generally anchor a mile from 
the town. From this port sailed the ships of the Israelitish kings, 

* Joshua, xix. 46. 



64 GUIDE TO THE K. A. CHAPTER. 

and to it came the treasures of Ethiopia and the riches of Ophir. 
It has now a mixed population of about five thousand. It is 
described by Josephus as a very dangerous haven on account of 
its bold precipitous shore, against which the north wind dashes 
immense waves. * Baron Geramb, who visited the Holy Land, in 
1842, has given a vivid description of the difficulty and danger 
attending a landing at this place, which has been partially quoted by 

Dr. MACKEY.f 

Notwithstanding the difficulty and danger of the landing, and 
the subsequent ascent up the steep banks of the sea coast at that 
place, most of the materials for the temple were landed here, when 
they vv ere brought down from Mount Lebanon. When the immense 
size and weight of these materials are considered, it seems almost 
incredible that they could have been conveyed to Jerusalem in that 
manner. But not only was this done at the building of the first 
temple, but we learn from Holy Scripture that the same was true of 
the second temple; for " They gave money also unto the masons, 
and to the carpenters; and meat, and drink, and oil, unto them of 
Zidon, and them of Tyre, to bring cedar trees from Lebanon to 
the sea of Joppa, according to the grant that they had of Cyrus, King 
of Persia."| 



Then he brought me back the way of the 
gate of the outward sanctuary, which looketh 
toward the East; and it was shut. And the 
Lord said unto me, Son of man, Mark Well, 
and behold with thine eyes, and hear with thine 
ears all that I say unto thee concerning all the 
ordinances of the house of the Lord, and all 
the laws thereof; and mark well the entering 
in of the house, with every going forth of the 
sanctuary. 

* Josephus. Jewish Wars, B HI. C. ix. S. 6. 

t Lexicon, p 232. t Ezra, iii. 7. 



MARK MASTER. 65 

* * * * * 




The Mark is the appropriate jewel of a Mark Master Mason. 
The origin of the Mark is unknown. Perhaps the most reasonable 
supposition is that it was adopted at a very early period as a 
species of signature used by those who were unable to write. The 
traditions of the Order are to the effect that there were three 
classes of Fellow-Crafts employed at the building of King Solo- 
mon's Temple. One class wrought in the clayey grounds between 
Succoth and Zeradatha, the second in the forests of Lebanon, 
while the third or principal class was employed in the quarries of 
Zarthan. Those who wrought in the quarries were eighty thousand 
in number, divided into Lodges of eighty each. Over each of these 
Lodges presided a Mark Master and two Mark Men as Wardens. 
Each of these craftsmen was obliged to select a device which was 
recorded in a scroll kept for that purpose, and, thereupon, became 
the "Mark" of the brother, and could not be altered or changed. 
A copy of this mark, the craftsman was required to put on all his 
work, and thus every person's work could be readily distinguished, 
and praise or censure^be correctly bestowed without mistakes. By 
this wise precaution, such a vast body of men were easily and 
correctly paid, and by its means the workmen were enabled to' put 
together with such facility and precision the materials when con- 
veyed from the quarries to Mount Moriah. The marks used by 
our ancient brethren are said to have been invented by Hiram 
Abut, and consisted of combinations of the square, the level, the 



66 GUIDE TO THE K. A. CHAPTER. 

plumb, and the cross. At a subsequent time, modifications of these 
marks were adopted by the Grand Masters as the Freemason's 
alphabet or cipher, which was used upon a memorable occasion. 

The truth of these traditions is verified by the fact that such 
marks were in use by the operative Masons of the middle ages. 
Steinbrenner, in describing the guilds of stonemasons of Germany, 
says that if the candidate's qualifications were deemed satisfactory, 
"he was at once taught the salute or ( gruss' and the token or 
' handschenk ' by which he could make himself known as a traveling 
Fellow-Craft. He also received a distinctive mark, which he was 
thenceforth obliged to place on all his work."* 

Similar marks are to be found among all ancient ruins, and great 
numbers of them have been collected and described by M. Didron, 
a French writer, and also by G, Goodwin, Esq. , a member of the 
English Society of Antiquaries. Within a few years similar marks 
have been discovered in Mexico and Central America. From the 
similarity existing between them wherever found, it is conclusively 
shown that they must have been in general use by all builders at a 
very early period. 

The primary use of the mark was undoubtedly that above 
mentioned, but they also very naturally came to be an equivalent 
in all transactions for the owner's name, and hence their use in the 
payment of wages. Hence, too, the "Mark v became the jewel of the 
Mark Master Mason, and was invested with the same properties as 
were attached to the Roman " Tessera Hospitalis," or hospitable 
token. When two persons in ancient times desired some emblem 
of their friendship, they selected a piece of bone, metal, or stone, 
and engraved upon it their names, their initials, or some device. 
This they divided into two pieces, each taking one, This was 
called a Tessera Hospiialis, and became the pledge of a friendship 
and attachment which nothing was permitted to destroy. 

Though in itself considered of the smallest value, "yet as the 
memorial of a highly esteemed friend, it was retained and handed 
down from generation to generation, even to remote posterity; and 
whenever or wherever the two pieces were produced mutual 
assistance and protection were assured to the holders. " 

The "Mark" may be made of any durable material, and in any 
form, to suit the taste or fancy of the owner. On one side is 
generally engraved the owner's name, Chapter, and date of his 

* Steinbrenner. Origin of Masonry p. 72. 



MARK MASTER. 67 

advancement. On the other side must be engraved m a circular 
form these eight letters: H. T. W. S. S. T. K. S. Within this circle 
of letters is engraved the device selected by the brother, and when 
once chosen the whole should be drawn or recorded in a book 
kept for that purpose, and it is then said to be recorded in the 
"Lodge Book of Marks." 

When this has been done the brother can neither alter nor change 
it, but it remains as his mark to the day of his death. Many 
Chapters fix by their laws the time within which each brother must 
select his mark, and where this is not the case, the general regula- 
tions of the degree make it the imperative duty of a brother to do 
so, as soon as possible, and within a reasonable time after his 
advancement. 

The use of this jewel is thus beautifully explained by Dr. A. G. 
Mackey: "This mark is not a mere ornamental appendage of the 
degree, but is a sacred token of the rites of friendship and 
brotherly love, and its presentation at any time by the owner to 
another Mark Master would claim from the latter certain acts of 
friendship which are of solemn obligation among the Fraternity. 
A mark thus presented for the purpose of obtaining a favor is said 
to be pledged; though remaining in the possession of the owner, 
it ceases for any actual purposes of advantage to be his property; 
Nor can it be again used by him until, either by the return of the 
favor, or the consent of the benefactor, it has been redeemed; for 
it is a positive law of the Order that no Mark Master shall pledge 
his mark a second time until he has redeemed it from its previous 
pledge. " Should misfortunes assail the Mark Master Mason ; should 
sickness fall upon him; should grim want come to his door, and 
gaunt hunger gnaw at his vitals ; should the light of day be shut 
out from his sightless eyes, or his palsied tongue forget its office, 
his mark at once affords him immediate relief, and far surpasses 
in the magical pathos and power of its silent appeal, all the 
eloquence of studied language. 



The traditions of the degree assert that the price of a mark is a 
<i Bekah" or Jewish half shekel of silver, equal in value to the 
fourth part of a dollar. It has been claimed by some authors, that 
"the shekel was not a coin, but a definite weight of gold or silver 



68 



GUIDE TO THE K. A. CHAPTER. 





which, being weighed out, passed as current money among the 
Hebrews. " This is undoubtedly a mistake. * 

The selection of the " Bekah" or half shekel as the equivalent of 
a "mark" is probably in allusion to the "offering of the Loed" 
commanded to be made by the Israelites. "Every one that passeth 
among them that are numbered, from twenty years old and above, 
shall give an offering unto the Loed. The rich shall not give more, 
and the poor shall not give less than half a shekel, when they give 
an offering unto the Loed, to make an atonement for your souls. 
Ixodus, xxx. 14, 15. 




This is the stone which was set at naught of 

* Union Bible Dictionary. The learned Dean Prideaux says: "There are 
iany old Jewish shekels still in being, and others of the same sort are fre- 



MABK MASTER. 69 

you builders, which is become the head of the 
corner. 



This passage and the similar ones* which are introduced at an 
earlier period in the ceremonies, are quotations or paraphrases of 
the twenty-second verse of the 118th Psalm of David, where the 
original language is used in reference to the promised Messiah. 
The design of the passage at this point is to teach us the great 
truth that nothing has been made in vain. It matters not how 
worthless and insignificant a creature may appear to our finite and 
prejudiced eyes, we should never despise it, nor cast it from us in 
derision, for we may rest assured that if Infinite Wisdom has been 
employed in its creation, it has in the economy of Providence its 
appropriate place and use. From it we may also learn never to 
despond or grow weary in well doing. Although our motives may 
be misinterpreted, and the work of our hands be misjudged by our 
erring fellow-men, still we may have faith that there is over all a 
JUDGE, who sees not with the eyes of man, and who will at the last 
make the stone which the builders rejected ' ' the head of the corner." 

The keystone is a striking symbol of the close union that should 
ever exist between brethren of the same household. As the 
operative Mason constructs his material arch so that the stones 
employed in its erection are made to depend for support on each 
other, and most of all on the keystone which binds them all 
together and completes the structure, so by this symbol we are 
taught that in the great arch of Freemasonry which spans the earth, 
we are dependant on each other for comfort and happiness, and 
most of all must rely for our social pleasures and blessings on that 
charity, which is the keystone to bind us together brother to 
brother, and which alone can render any society desirable. 

quently dug up in Judea, with this inscription on them in Samaritan letters, 
Jerusalem Kedoshah, that is, Jerusalem the Holy; which inscription shows 
that they could not be the coin either of the Israelites of the ten tribes, or of 
the Samaritans who after succeeded them in their land; for neither of them 
would have put the name of Jerusalem upon their coin, or even have called it 
the holy city. These pieces, therefore, must have been the coin of those of the 
two tribbs before the captivity." Connection, vol. 1, p. 449. 
* Matt. xxi. 42. Mark, xii. 10. Luke, xx. 17. 



70 



GUIDE TO THE R. A. CHAPTER. 




The Working Tools of a Mark Master Mason are the 
Chisel and Mallet. 

THE CHISEL 

Is an instrument made use of by operative 
Masons to cut, carve, mark, and indent their 
work. It morally demonstrates the advantages 
of discipline and education. The mind, 
like the diamond in its original state, 
is rude and unpolished; but as the 
effect of the chisel on the external coat 
soon presents to view the latent beau- 
ties of the diamond, so education discovers the 
latent virtues of the mind, and draws them 
forth to range the large field of matter and space, 
to display the summit of human knowledge, 
our duty to GrOD and to man. 

THE MALLET 

Is an instrument made use of by operative 
Masons to knock off excrescences and smooth 
surfaces. It morally teaches to correct irregu- 
larities, and reduce man to a proper 
?^§^§ level; so that by quiet deportment, 
he may, in the school of discipline, 
learn to be content. What the 
mallet is to the workman enlightened reason 



MAEK MASTER. 71 

is to the passions: it curbs ambition; it depresses 

envy; it moderates anger, and it encourages 

good dispositions; whence arises among good 

Masons that comely order, 

" Which nothing earthly gives, or can destroy, 
The soul's calm sunshine, and the heartfelt joy." 



These symbolical explanations of the Chisel and Mallet were 
taken from the installation service of our English brethren in which 
they are included among the implements presented to the new 
Master. 

The chisel was also formerly one of the working tools of an 
English Entered Apprentice, and as such was thus symbolized. 
"From the chisel we learn that perseverance is necessary to 
establish perfection; that the rude material receives its fine polish 
but from repeated efforts alone; that nothing short of indefatigable 
exertion can induce the habit of virtue, enlighten the mind, and 
render the soul pure. " 



The following passage of Scripture is also appropri- 
ately introduced and explained: 

To him that overcometh will I give to eat of the 

hidden manna, and I will give him a white stone, 

and in the stone a new name written, which no 

man knoweth saving he that receiveth it. 



The meaning of this and kindred passages from the Apocalypse 
has been the subject of much speculation. Dr. A. G-. Mackey, in 
a commentary on the above, says it is most probable that by the 
"white stone" and the "new name," St. John referred to the 
tesserce hospitales of the ancients. 



72 GUIDE TO THE R. A. CHAPTER. 

Dr. Outer observes that ' ' the white stone is an inestimable gift, 
promised to every one who lives a moral and virtuous life. "White 
is an emblem of purity, and the new name conveys a title to be 
admitted within the vail, and honored with a seat near the living 
God, in that palace which is described by St. John as a perfect 
cube, -tthose walls and foundations are garnished with all kinds of 
precious stones, all hewed, squared, and polished by the masterly 
hand of T. G. A. O. T. U."* 

Some commentators have supposed the passage to allude to the 
practice among the ancients of passing judgment on an accused 
person. Those in favor of acquitting him cast a white ball into 
an urn, and those who adj udged him guilty cast in a black ball ; a 
custom which has been perpetuated in one of the most important 
transactions of a Lodge. 

If another opinion may be offered among so many, it would seem 
to be more probably an allusion to an ancient custom at the 
Olympian games, where white stones were given to the conquerors, 
with their names written upon them, and the value of the prize 
they had won. It is well known that many of the figures used by 
the New Testament writers were taken from these national games 
of Greece, f The symbolical teaching then intended to be con- 
veyed to our minds is this: If we are victorious in our endeavors 
to reach the goal set before us, we shall receive for our reward, the 
white stone indicative of our purity of heart, and in it, the new 
name that shall be the passport for our admission into the Celestial 
Lodge above. 

The new name may denote the adoption of the receiver into the 
family of God, % and hence the white stone may with propriety 
symbolize the adoption of the Mark Master Mason into a Frater- 
nity whose only aim is to erect a spiritual temple to the Great I 
Am; and the new name will then become a symbol of that Great 
and Sacred Name, that Eternal Truth which leads the true Mason 
in search of light from his first step on the checkered pavement 
until he has passed the vails of the Tabernacle. 



* Dr. Oliver's Dictionary of Masonry. 

t Union Bible Dictionary, de Race. 

t Isaiah, lxii. 2. Union Bible Dictionary. 



MARK MASTER. 73 

CHARGE TO THE CANDIDATE. 

Brother: I congratulate you on having been 
thought worthy of being promoted to this 
honorable degree of Masonry. Permit me to 
impress it on your mind that your assiduity 
should ever be commensurate with your duties, 
which become more and more extensive as you 
advance in Masonry. 

The situation to which } t ou are now promoted 
will draw upon you not only the scrutinizing 
eyes of the world at large, but those also of 
your brethren, on whom this degree of Masonry 
has not been conferred; all will be justified in 
expecting your conduct and behavior to be such 
as may with safety be imitated. 

In the honorable character of Mark Master 
Mason, it is more particularly your duty to 
endeavor to let your conduct in the world, as 
well as in the Lodge, and among your brethren, 
be such as may stand the test of the Grand 
Overseer's square, that you may not, like the 
unfinished and imperfect work of the negligent 
and unfaithful of former times, be rejected and 
thrown side, as unfit for that spiritual building, 



74 GUIDE TO THE K. A. CHAPTER. 

that house not made with hands, eternal in the 
heavens. 

While such is your conduct, should misfor- 
tunes assail you, should friends forsake you, 
should envy traduce your good name, and 
malice persecute you ; yet may you have con- 
fidence that, among Mark Master Masons, you 
will find friends who will administer relief to 
your distresses, and comfort your afflictions ; 
ever bearing in mind, as a consolation under 
all the frowns of fortune, and as an encourage- 
ment to hope for better prospects, that the stone 
which the builders rejected (possessing merits to 
them unknown) became the chief stone of the 
corner. 

The reader will observe that the authors of this work have 
restored the original charge as published by Webb, and which was 
mutilated by Jeremy L. Ceoss, and most of those who have followed 
him. 

It will also be observed that this charge, unlike those of other 
degrees, is more properly a congratulatory address, and should 
always be given in that form. 

* * * * * * 

The sixth hour of the sixth day of the week. 

»f *K *** *•* *l* ^ 

The last shall be first. 



MARK MASTER. 



75 



The following song may be sung 

Music — America. 




+=m=?: 



p ^z^z 



:d: 



at=3 



- 



j h 



i 



s 



Chief O'er-seer, In con - cert move ; Let him your 



t-M — - 



g=tg— g=f= F F^g 



work in • spect, For the Chief Arch - i - tect, 



m 



EB 



=I=F 



I — t 




If there be 



sa 



e^ 



no de • feet, He will approve 

=1 ^ — ! 



You who have passed the square, 
For your rewards prepare, 

Join heart and hand ; 
Each with his mark in vieiv. 
March with the just and true ; 
Wages to you are due, 

At your command. 



76 GUIDE TO THE R. A. CHAPTER. 

Hiram, tlie widow's son, 
Sent unto Solomon 

Our great key-stone ; 
On it appears the name 
Which raises high the fame 
Of all to whom the same 

Is truly known. 

Now to the westward move, 
Where, full of strength and love, 

Hiram doth stand ; 
But if impostors are 
Mix'cl with the wortlxy there, 
Caution them to beivare 

Of the right hand. 



iilll 




MARK MASTER. 77 

There are many traditions as to the amount of wages paid the 
workmen on the temple. One of these, which has been of late 
years somewhat extensively circulated in this country, is to the 
effect that those Fellow-Crafts who were "advanced to the 
honorary degree of a Mark Master Mason " were paid a Jewish 
shekel, or about fifty cents in the coin of the United States, for 
each day's labor. 

Another tradition, current among our English brethren, relates 
that the men were paid in their Lodges by shekels, and the number 
of "shekels per day was regulated by the square of the number of 
the degree which each order of men had attained. According to this 
theory, an Entered Apprentice received one shekel, or fifty cents; 
a Fellow-Craft, four, or two dollars; a Mark Man, nine, or four and 
one half dollars; a Mark Master, sixteen, or eight dollars, and in 
like manner until they make the highest grade to have received 
about forty dollars per day. 

Both of these accounts are wholly fanciful, and were undoubtedly 
fabricated within the last fifty years, without the existence of any 
documents or authorities on which to base them. According to 
the ancient traditions and the early rituals, the true amount of 
wages paid a faithful craftsman who wrought in the quarries was 
a much smaller sum than those above named. The wages of 
a speculative craftsman is the knowledge of Divine Truth which 
the Grand Master of the Universe will bestow on him who faith- 
fully performs his allotted labor in -the quarries of earth. 

The following parable is read: 

It is like unto a man that is an householder, 
which went out early in the morning to hire 
laborers into his vineyard. And when he had 
agreed with the laborers for a penny a day, he 
sent them into his vineyard. And he went out 
about the third hour, and saw others standing 
idle in the market-place, and said unto them, 
Go ye also into the vineyard; and whatsoever 



GUIDE TO THE E. A. CHAPTEK. 



is right I will give you. And they went their 
way. Again he went out about the sixth and 
ninth hour, and did likewise. And about the 
eleventh hour, he went out and found others 
standing idle, and saith unto them, Why stand 
ye here all the day idle ? They say unto him, 
because no man hath hired us. He saith unto 
them, Go ye also into the vineyard; and what- 
soever is right, that shall ye receive. So when 
even was come, the lord of the vineyard saith 
unto his steward, Call the laborers, and give 
them their hire, beginning from the last unto 
the first. And when they came that were hired 
about the eleventh hour, they received every 
man a penny. But when the first came,' they 
supposed that they should have received more; 
and they likewise received every man a penny. 
And when they had received it, they murmured 
against the good man of the house, saying, 
These last have wrought but one hour, and thou 
hast made them equal unto us, which have borne 
the burden and heat of the day. But he 
answered one of them, and said, Friend, I do 
thee no wrong; didst not thou agree with me 
for a penny? Take that thine is, and go thy 
way; I will give unto this last even as unto 



MAKE MASTER. 79 

thee. Is it not lawful for me to clo what I will 
with mine own? Is thine eve evil because I 
am good? So the last shall be first, and the 
first last; for many be called, but few chosen. 



The penny alluded to here was undoubtedly the Eoman penny, 
a silver coin equal to from twelve and a half to fourteen cents in 
United States coin. A very erroneous impression j)revails respecting 
the value of money in olden times, on account of our associations 
with its present value. A. penny, equivalent to twelve or fourteen 
cents, seems to us to be a mean compensation for ten or twelve 
hours toil in the vineyard, and the two pence affords very equivocal 
evidence to our minds of generosity in the good Samaritan;* but, 
when it is considered how much of the comforts and necessaries of 
lite these apparently trifling sums could obtain, the case appears 
differently. As lately as the year 1351 the price of labor was 
regulated in England by act of Parliament, and " hajvmakers, 
corn-weeders, without meat, drink, or other courtesy" (in modern 
phrase, finding themselves), were to have a penny a day. In many 
places these were the highest wages paid for any kind of agricul- 
tural labor, some kinds being still less. The pay of a chaplain in 
England, in 1314, was three half pence, or about three cents a day. 
At the same time wheat was sixteen cents a bushel, and a fat sheep 
only twelve cents. A penny a day under such circumstances would 
not be inconsiderable wages. In the fourth century before Christ 
a penny would have bought, it is estimated, at least ten times more 
than it would have done in England in the year 1780 — and prices 
then were very much lower than at the present day. * 

The use of this parable, and also the quotations from the New 
Testament, are said to be "Americanisms" — although this may be 
safely doubted. It is true, the parable does not form a part of the 
ritual of the degree of "Master Hark Mason," as found among the 
detached degrees of the Ancient and Accepted rite ; but this is not 
by any means conclusive that it was added by the early American 
ritualists. At all events these anachronisms have become of such 

* Luke, x., 35. t Union Bible Dictionary. 



80 



GUIDE TO JHE R. A. CHAPTER. 



long .standing that they cannot now be discarded even were such 
a thing desirable. 

The great moral lessons taught us in this degree are concisely 
and eloquently enforced by the symbolism of this sublime parable. 
As a Fellow-Craft we are taught that ' ' the internal and not the 
external qualifications of a man are what Masonry regards."* As a 
Mark Master Mason we learn the great truth that the Eternal 
Father is no respecter of persons, but will bestow the gifts of his 
beneficent hand alike to each one who sincerely labors to obey his 
righteous law. 

' ' The design of all Masonry is the search after Truth, and every one 
who seeks to discover it shall receive his reward in the attainment 
of it. " So in the vineyard of Masonry it matters not whether we 
commenced our labors with the rising sun, and have borne the 
burden and heat of the day, or whether we came in at the eleventh 
hour, just as the day was drawing to a close, if we but do our duty, 
if we are faithful and earnest, we shall receive our wages in a clear 
conscience, and in the commendation "well done good and faithful 
servant." 



Now to the praise of those 
Who triumphed o'er the foes 

Of Mason's art ; 
To the praiseworthy three, 
"Who founded this degree ; 
May all their virtues be 

Deep in our hearts. 



The ceremonies previous to closing a Lodge in this 
degree are peculiarly interesting. They teach us the 
duty we owe to our brethren in particular, and the 
whole family of mankind in general, by ascribing praise 
to the meritorious, and dispensing rewards to the 
diligent and industrious. 

* Charge in second degree. 



PAST MASTER 




This degree is more closely associated with Symbolic 
than Chapter Masonry. It was originally, aad is to this 
day, an honorary degree, and should be conferred only 
on the newly-elected Master of a Lodge. But as it has 
become a permanent component part of the Capitular 
system, it is, therefore, useless to contend with what is 
often termed the "inconsistency" of conferring an honor 
where no equivalent services have been, or are expected 
to be, rendered. 

As the rulers of Masonry are, and should only be, 

selected for their superior skill and intelligence, they 

alone should be permitted to receive the valuable light 

and information contained in the ceremonies of this 

degree. 

4* 



82 



GUIDE TO THE R. A. CHAPTER. 



Those who receive the degree in the Chapter are 
termed " virtual " Past Masters, in contradistinction to 
those who have been elected and installed in a regularly 
constituted Symbolic Lodge, who are called "actual" 
Past Masters; the former having no rights or privileges, 
as such, out of the Chapter. 

In order to harmonize many of the controversies that 
were constantly arising in respect to the contending 
rights of Past Masters, the General Grand Chapter of 
the United States, in 1856, adopted a resolution recom- 
mending the Chapters under its jurisdiction "to abridge 
the ceremonies now conferred in the Past Master's 
degree within the narrowest constitutional limits, 
only retaining the inducting of the candidate into 
the Oriental Chair, and communicating the means of 
recognition." 

The various sections of the lecture of this degree, 
which relate to the constitution and dedication of new 
Lodges; the installation of officers; the laying of corner- 
stones; the dedication of Masonic halls, and the funeral 
services, being only necessary to the actual Past Masters, 
are to be found in connection with the Symbolic degrees, 
under the title of "Ancient Ceremonies." 



HISTOEY. 

When the Order of Past Master was first made a constituent 
part of the service used at the installation of a Master of a 
Lodge, or whence the ceremonies of that Order were derived, 
are problems that have never yet been solved, although the 
Past Master's degree has been more discussed than all the 
other grades of Freemasonry. 



PAST MASTER. 83 

The earliest allusions to the Order of Past Master are those 
which are found in Dermott's Ahiman Eezon, and Preston's 
Illustrations, where it is spoken of as a long-established 
thing, whose possession by a Master could not be dispensed 
with, and the conferring of which was the only esoteric 
portion of the ceremonies of installation. That it was in use 
among both the Ancients and Moderns is, therefore, certain, 
and, by both, was recognized as being of ancient and binding 
obligation. 

The reader will bear in mind that at the organization of the 
Eoyal Arch degree as a separate and distinct grade, it could 
only be conferred on Masters of Lodges. 

This was one of the fundamental Landmarks of the original 
Royal Arch systam. At first it was well enough; but in later 
years, when the Fraternity became more extended, this ancient 
regulation so limited the number of Royal Arch Masons that 
the excellent precepts of Capitular Masonry lost much of 
their effect by reason of the want of numbers sufficiently 
interested and duly qualified to teach them. It, therefore, 
became necessary to give up the general practice of the entire 
system or relax the above mentioned rule. So binding was 
the Landmark considered that, rather than violate it, the 
fathers of Royal Arch Masonry contrived the ceremony of 
" privately passing the chair." This was nothing more nor 
less than the creation of a Virtual in place of an Actual Master, 
and was done by virtue of a dispensation from the Grand 
Master. The candidate, after receiving this degree of Past 
Master was considered as eligible to the Royal Arch as if 
he were an Actual Past Master, and the Landmark was still 
preserved. In England, however, since the union in 1813, 
the ancient Landmark has been abrogated, and the candidate 
for exaltation is required to possess neither the Order nor 
the degree of Past Master. 

In Ireland, Scotland, and the United States, the ancient 
Landmark is still preserved, and in the latter country the 
rights, duties, and privileges of both Actual and Virtual Past 
Masters have been thoroughly discussed, and are now 
generally well understood. 



84 



GUIDE TO THE R. A. CHAPTER. 



It is now settled that the Order of Past Master is a part of 
the necessary installation service to be conferred uj)on a 
Master elect of a Lodge, and that a Master cannot be lawfully 
installed without receiving that Order; that Chapter Past 
Masters cannot confer the Order of Past Master upon a 
Master elect, nor be present when it is conferred; that an 
Actual Past Master cannot sit in a Lodge of Virtual Past 
Masters; and that a Virtual Past Master can claim no right, 
privilege, or immunity in a Lodge or among Actual Past 
Masters, by virtue of his having received the degree of Past 
Master. 

In short the degree of Past Master is conferred in the 
Capitular system for Chapter purposes only; "and entitles 
none who receive it to the honors accorded to one who has 
regularly passed the chair of a subordinate Lodge." 

The degree was not regularly introduced into the American 
system or rite until somewhere about the year 1792. Previous 
to that time it was the custom, generally, to convene the 
necessary number who had received it, and by dispensation 
of the Grand Master, confer the degree on candidates in an 
occasional Lodge, which acted for the time being, by virtue 
of the dispensation.* 

The degree was also formerly conferred by the Lodges of 
Perfection under the Ancient and Accepted rite. The same 
regulation existed there, as in the Royal Arch, that none but 
Past Masters should be eligible for the degrees, and, therefore, 
whenever a candidate, who was not an Actual Past Master, 
presented himself, the degree of Past Master was in the first 
place conferred upon him. I have now before me the records 
of a Lodge of Perfection, bearing date 1782, in which the 
above facts appear. After the Chapters began to assume 
jurisdiction over the degree, the councils of the Ancient and 
Accepted rite relinquished their claim to it, and its status 
after much discussion is now well understood, and the degree 
itself is much better appreciated than formerly. 



* The degree is now conferred in a similar manner in the jurisdiction of 
Pennsylvania, which has never come under the General Grand Chapter. 



PAST MASTER. . 85 



OFFICERS. 

The regular officers of a Past Master's Lodge are: 

1. Right "Worshipful Master; 

2. Senior Grand Warden; 

3. Junior Grand Warden. 

The officers of a Chapter take rank in a Past Master's 
Lodge as follows, viz: the High-Priest as R. W. Mas- 
ter; the King as Senior Grand Warden; the Scribe as 
Junior Grand Warden; the Treasurer and Secretary 
occupy the corresponding stations; the Principal So- 
journer as Senior Deacon; the Royal Arch Captain as 
Junior Deacon, and the Tiler at his proper station. 

The symbolic color of the Past Master's degree is 
purple. The apron is of white lambskin, square at the 
corners, edged with purple, and the jewel of the degree 
inscribed upon it. The collar is purple, edged with gold. 
The jewel of a Past Master is a pair of 
compasses, extended to sixty degrees, the 
points resting on the segment of a circle. 
Between the extended legs of the compasses 
is a naming sun. The whole may be suspended within 
a circle. 

Lodges of Past Masters are " dedicated to the Holy 
Saint John." 

The candidate receiving this degree is said to be 
"inducted into the Oriental Chair of King Solomon." 




86 



GUIDE TO THE R. A. CHAPTER. 



OPENING 



9 € 



n 






The following may be used as a charge at opening a 
Lodge in this degree : 

Blessed is the man that walketh not in the 
counsel of the ungodly, nor standeth in the 
way of sinners, nor sitteth in the seat of the 
scornful: But his delight is in the law of the 
Lord; and in his law doth he meditate day and 
night. And he shall be like a tree planted by 
the rivers of water, that bringeth forth his fruit 
in his season; his leaf also shall not wither; and 
whatsoever he doeth shall prosper. The un- 
godly are not so; but are like the chaff which 
the wind driveth away. Therefore, the ungodly 
shall not stand in the judgment, or sinners in 
the congregation of the righteous. For the 
Lord knoweth the way of the righteous; but 
the way of the ungodly shall perish. 



PAST MASTER. 87 

EITUAL, 

SECTION FIRST. 

This section treats of the government of our society; 
the disposition of our rulers; and their requisite quali- 
fications. It also illustrates the ceremonies of conferring 
this distinguished honor upon such as are found worthy. 



RECEPTION. 



Previous to the investiture of the candidate, he is 
reminded of the responsibilities he is about to assume, 
and his obligations to the Fraternity are enforced in 
the way peculiar to the Craft. 



THE GIBLEMITES. 

In a recent work by Past Grand Master A. T. C. Piekson, there 
are collected many traditions which have been current at different 
periods among the Fraternity. Many of them are fanciful and 
without any known warrant of authority, being generally of 
English origin. Among this last class is the following: "During 
the process of the erection of the temple, Solomon was in the 
habit of visiting every part of the building, to inspect the work 
and examine the progress being made. Upon one occasion, as he 
was ascending a ladder of rope, one side gave way, but just as he 
was falling, he was caught by two of the workmen who happened 
to be passing, and he was thus saved from great injury if not from 
death. These workmen were Giblemites, and in gratitude to them 
for the service rendered him, and to perpetuate its remembrance, 
Solomon took this class under his especial protection, and ordered 
that in the future he should be constantly attended by two of the 



88 



GUIDE TO THE It. A. CHAPTER. 



Giblemites. When age, infirmity, and disease had rendered 
Solomon unable to walk alone, two of this favored class constantly 
attended and assisted him even to seating him npon his throne."* 
Although much of this tradition is entirely without authority to 
sustain it, yet there is in it some truth ; and we may derive from it 
the important lesson, one which we may see constantly verified 
around us, that even the wisest, best, and most exalted of men are 
at all times dependent on the charity of their fellows, and the 
bounty of Divine Providence. 

The Giblemites were the people of Gebal, a city of Phoenicia, 
north of Beyroot, called Byblos by the Greeks and Romans, now 
known by the name of Jiblah. At the present time it is but little 
more than a mass of ruins, which are sufficiently magnificent to 
indicate its former greatness and beauty. Indeed it was famous in 
former times for the skill of its masons and builders, who excelled 
all others in the knowledge of architecture. We find them fre- 
quently mentioned in Scripture as "stone squarers," a term 
applied to them as being eminently distinguished in that kind of 
work. 



The candidate is then regularly invested with the 
insignia of office, and the furniture and implements of 
the Lodge are presented and explained. 

The Master's jewel is a square, and inculcates morality. It was 
a saying of Akistotle that "he who bears the shocks of fortune 
valiantly, and demeans himself uprightly, is truly good, and of a 
square posture, without reproof." The Master should, therefore, 
never lose sight of the important lesson which his jewel symboli- 
cally teaches, but on every occasion, and by all his acts, prove that 
he is in truth, a square stone in the temple of Masonry. 

The Holy Writings, that great light in Ma- 
sonry, will guide you to all truth; it will direct 
your paths to the temple of happiness, and point 
out to you the whole duty of man. 

* Traditions of Frremasonry, p. 294. 



PAST MASTER. 89 

The Square teaches us to regulate our actions 
by rule and line, and to harmonize our conduct 
by the principles of morality and virtue. 

The Compass teaches to limit our desires in 
every station, that, rising to eminence by merit, 
we may live respected and die regretted. 

The Rule directs that we should punctually 
observe our duty, press forward in the path of 
virtue, and, neither inclining to the right nor to 
the left, in all our actions have eternity in view. 

The Line teaches the criterion of moral rec- 
titude, to avoid dissimulation in conversation 
and action, and to direct our steps to the path 
which leads to immortality. 

You now receive in charge the Charter or 
Warrant, by the authority of which this Lodge 
is held. You are carefully to preserve it, and 
in no case should it ever be out of your imme- 
diate control, and duly transmit it to your 
successor in office. 

The Booh of Constitutions you are to search 
at all times. Cause it to be read in your 
Lodge, that none may pretend ignorance of the 
excellent precepts it enjoins. v 



90 



GUIDE TO THE K. A. CHAPTER. 



You will also receive in charge the By-Laws 
of your Lodge, which you are to see carefully 
and punctually executed. 

You will also receive in charge the Records 
of the Lodge, which you are to see correctly 
kept, that nothing improper is committed to 
paper; and for this reason you are to have a 
general supervision over the duties of the 
Secretary. 




n i 

GOO 

The following song may be introduced, accompanied 
with the honors: 

PAST MASTEE'S ODE. 

Axr — Peterboro'. 



§=iE 




=t 



;iEg 



~i — ,- 



Ac - cept the trust we of - fer thee, Our Mas-ter 



wm 



=t 



zz2znz?2: 



PAST MASTER. 



91 



fltt 1 ! 




t 




| | 


-f3-J -H 


— I 








W^-m- 


?r 


■ ^ 


j *i g — -j 


-^ d - 




m m * . w 




and our Guide ; 


i 

May just - ice, truth, and pur - pose 

r*> ® 1 


i^^-|- 


-^— 


=f= 


-f r—\ — r 

Lj 1 1 


^-^-= 




J— J- 



<s-? — 



:^=^: 



S 



high, In all 



gf 



thy power a 



bide. 



?= 



s2: 



:^: 



God help, in thy extended charge, 

To keep our temple fair ; 
To rear it higher, higher still, 

The temple of thy care. 

Oh ! lead us by the light of truth, 
To walk in wisdom's way, 

Through all the trying paths of life, 
To realms of endless day. 



* * * The duties appertaining to the Chair are 
many and various. They consist in opening, instructing, 
and closing Lodges; initiating, crafting, and raising 
Masons; presiding at funeral obsequies and all other 
duties connected therewith. 

The duties appertaining to the Chair are recounted 



92 



GUIDE TO THE K. A. CHAPTER. 



and explained, and the necessary assistants in their 
discharge are selected, according to the ancient Land- 
marks. 

These lessons are illustrated by ceremonies, through 
which every Master of a Lodge, from time immemorial, 
has been compelled to pass, to qualify him for the dis- 
charge of those important duties that devolve upon all 
who wield the gavel in the East. 

These ceremonies may be appropriately concluded by 
the delivery of the following 



CHAEGE TO THE CANDIDATE. 

My Brother : The Past Master's degree, un- 
like all the other degrees of Freemasonry, sheds 
no light upon itself. It was formerly conferred 
only on Masters of Lodges, to instruct them in 
the duties they owed the Lodges over which 
they were called to preside, and likewise the 
duties of the brethren to the Chair; but we, as 
Royal Arch Masons, confer this degree, not only 
as a preliminary step, but also for the more im- 
portant purpose of guarding us against a breach 
of our Masonic obligations. We are all, my 
brother, too apt to come forward and kneel at 
our sacred altar and take upon ourselves the 
most solemn obligations tc perforn. certain 



PAST MASTER. 93 

duties, and then behave as if we had not done so. 
This, my brother, is not as it should be. 

Let the scene which you have this evening 
witnessed be a striking lesson to you, and not 
only to you, but to us all as Masons, never to 
lose sight of the solemn obligations which we 
have all taken upon ourselves of our own free 
will, and in the most solemn manner promised 
that we would never violate. 

It becomes your duty as a Past Master, by 
amiable, discreet, and virtuous conduct, to 
convince mankind of the goodness of the 
institution; so that when a person is said to 
be a member of it, the world may know that 
he is one to whom the burdened heart may 
pour out its sorrows; to whom distress may 
prefer its suit; whose hand is guided by justice, 
and whose heart is expanded by benevolence. 

If you have any doubt of the extent of your 
obligations, a daily recourse to the Scriptures of 
Divine Truth will set you right. It will make 
your duties plain, and the discharge of them a 
pleasure rather than a burden. Make then the 
Holy Bible, that Great Light in Masonry, the 
man of your counsels, and the meditation of 
your heart. 



94 GUIDE TO THE K. A. CHAPTEK. 

It will never mislead nor deceive you, but a 
strict observance of its holy precepts will fit and 
prepare you for usefulness in this life, and for 
a glorious inheritance in that which is to come. 



CLOSING. 



The following invocation is appropriate to be used in 
closing a Lodge of Past Masters: 

Help us, God of our salvation, for the 
glory of thy Name, and deliver us, and purge 
away our sins, for thy Name's sake. 



MOST EXCELLENT MASTER. 




This degree has special reference to that important 
period when the temple erected by King Solomon for 
the worship of Jehovah was completed and consecrated 
in all its glory and beauty. 

None but those who, through diligence and industry, 
have progressed far toward perfection; none but those 
who have been seated in the Omental Chair by the 
unanimous suffrages of their brethren, can be admitted 
to this degree. 

In its original establishment, when the Temple of 
Jerusalem was finished, and the Fraternity celebrated 



96 GUIDE TO THE K. A. CHAPTEK. 

the cape-stone with great joy, it is demonstrable that 
none but those who had proved themselves to be com- 
plete masters of their profession were admitted to this 
honor; and, indeed, the duties incumbent on every 
Mason, who is "received and acknowledged" as a Most 
Excellent Master, are such as render it indispensable 
that he should have a perfect knowledge of all the 
preceding degrees. 

It was, therefore, a part of the wisdom and justice 
of Solomon's plan to bestow upon many of his most 
skillful workmen some distinguishing mark of his 
approval. No higher appreciation of valuable services 
could have been rendered to the worthy and meritorious 
than conferring upon them an Order of Merit, with the 
honorable title of " Most Excellent Master." And it is 
still retained by us as a memorial of the method adopted 
by the King of Israel to distinguish the most skillful 
portion of the Craft, and to reward them for their 
services in behalf of the Fraternity. 



HISTORY. 

There are several degrees bearing the name of Excellent, 
which have been practiced in different countries; but none of 
those now in use have any resemblance to the Most Excellent 
Master's degree of the American rite. The Excellent of 
Ireland has reference to the legation of Moses; the Excellent 
of Scotland is very similar to what is known by passing the 
vails, alluding to a preparatory ceremony among the Hebrew 
captives at Babylon pi^dous to their departure to rebuild the 
Temple at Jerusalem. The Super Excellent likewise differs 
in every country from the Most Excellent degree. 



MOST EXCELLENT MASTER. 97 

The latter lias been considered by some recent writers as 
purely an American invention. It has been asserted that it 
was manufactured at Providence, Ehode Island, at the very 
close of the last century, an opinion, however, which cannot 
be sustained. Others have supposed it to have been arranged 
by the Rev. Jonathan Nye and the Rev. George Richards, 
two eminent Masons of the last century; but no substantial 
proof of this allegation has ever been adduced. A third 
origin has been assigned to the degree, which is that it was 
manufactured from fragmentary traditions by Thomas Smith 
Webb. The main reason for this belief seems to be the fact 
that Webb first gave an account of it in his Freemason's 
Monitor, published in 1797. It is quite probable that he may 
have rearranged the degree, or rather that he was one of the 
parties who arranged it in connection with the other degrees 
previous to his publication of the monitorial parts of it; but 
I have good reason to affirm that he could not have been the 
inventor of the degree. The late venerable Bro. Wadsworth, 
of New York, has stated, without doubt correctly, the fact 
that Webb did not acquire the Prestonian Lectures until 1795, 
an opinion corroborated by the investigations of Bro. Rob. 
Morris, and all those who have examined the origin of what 
is known as the Webb Lectures. - 

It is, however, a well-known fact that the degree existed 
substantially as now worked, at least two or three years prior 
to that time, and hence it is perfectly apparent that Webb 
did not originate the degree, however he may have improved 
its ritual. 

The truth about the matter is probably this, that the degree 
was one of those supplementary or detached degrees which 
arose during the eighteenth century, and, in the chaotic state 
of Masonry in this country about 1790, was incorporated into 
the regular Capitular system to supply a hiatus in the rituals 
which has been lamented by intelligent craftsmen of other 
countries, but which has never been satisfactorily supplied 
except in the American rite. The third degree left the temple 
unfinished, and the Royal Arch noted its destruction. Its 

5 



98 



GUIDE TO THE K. A. CHAPTER. 



completion and solemn consecration; its gorgeous ceremonial 
and worship; its use as the central glory of the Jewish nation 
for four hundred years are passed over in perfect silence by 
the rituals of all other rites; to the American rite alone must 
the Masonic student turn if he would understand the full 
import of the complete allegory of Freemasonry. 



OFFICEES. 

The regular Officers of a Most Excellent Master's 
Lodge are: 

1. Right Worshipful Master; 

2. Senior Grand Warden. 
Some writers add: 

3. Junior Grand Warden, 

on the supposition that Adoniram filled that office at the 
dedication of the temple, a theory entirely at variance 
with the old rituals, which make that office to have 
been vacant for a reason well known to the Craft. The 
officers of a Chapter take rank as follows, viz: The 
High-Priest as R. W. Master; the King as S. G. War- 
den, and, for the purposes of reception, the Principal 
Sojourner acts as Senior Deacon; the Royal Arch Cap- 
tain as Junior Deacon, the Captain of the Host as 
Marshal, and the Treasurer, Secretary, and Tiler, fill 
their respective stations. 

The symbolic color of the Most Excellent Master's 
degree is purple. The apron is of white lambskin, edged 
with purple, and the collar of purple edged with gold. 

A candidate receiving this degree is said to be "re- 
ceived and acknowledged as a Most Excellent Master." 
Lodges of Most Excellent Masters are dedicated to K. S. 



MOST EXCELLENT MASTER. 99 



OPENING. 

: 

****** 

n n n 

9 9 9 9 9 9 

The following passage of Scripture is read at 
OPENING. 

The earth is the Lord's, and the fullness 
thereof ; the world, and they that dwell therein. 
For he hath founded it upon the seas, and 
established it upon the floods. Who shall 
ascend into the hill of the Lord? and who 
shall stand in his holy place ? He that hath 
clean hands and a pure heart; who hath not 
lifted up his soul unto vanity, nor sworn 
deceitfully. He shall receive the blessing from 
the Lord, and righteousness from the God of 
his salvation. This is the generation of them 
that seek him, that seek thy face, Jacob. 
Selah. Lift up your heads, ye gates, and be 
ye lift up, ye everlasting doors ; and the King 
of Glory shall come in. Who is this King of 
Glory? The Lord strong and mighty, the Lord 
mighty in battle. Lift up your heads, ye 



100 



GUIDE TO THE K. A. CHAPTER. 



gates; even lift them up, ye everlasting doors-, 
and the King of Glory shall come in. Who is 
the King of Glory ? The Lord of hosts, he is 
the King of Glory. 



This Psalm is generally thought by commentators to have been 
composed by David upon the solemn occasion of bringing the Ark 
of God from the house of Obed-Edom into the Tabernacle which 
had been built for it. The Ark of God is supposed to be moving 
in a grand and solemn procession of the whole Israelitish nation, 
toward the place of its residence on Mount Zion. On ascending the 
mount, the Psalm is chanted in the rich and swelling notes of the 
Hebrew music. The celebrated commentator Matthew Poole* 
says that this was probably the purpose for which this Psalm was 
written, but adds, ' ' that David had a further prospect, even to the 
temple which he ardently desired to build, and which he knew 
would be built by Solomon, and when that was done, and the Ark 
was brought into it, then this Psalm was to be sung. " He adds, 
that David's Psalms were not only used by him upon the first 
occasion for which he made them, but they also had a reference 
prophetically to future events. 

What could be more appropriate to the opening ceremonies of 
this degree than this sublime Psalm chanted upon two occasions 
by the Jews, when removing the Ark of the Covenant into the 
places solemnly prepared for its reception. 

♦Annotations of the Holy Bible. Folio edition, Glasgow 1762. 



MOST EXCELLENT MASTER. 



101 



RITUAL. 



n n n 




The Most Excellent Master's degree is designed to 
commemorate the completion and dedication of the 
temple. Nothing could be more appropriate, therefore, 
than setting np at the very entrance of the degree that 
keystone which, rejected of the builders, was destined 
to bind together the principal arch, and complete the 
temple. When the labor was brought to a successful 
close, and this degree was established, a new tie was 
created between the faithful craftsmen, and so in like 
manner we may learn the important lesson that the 
tenets of our Institution should bind and cement us 
together in the bonds of speculative Masonry, one 
common brotherhood. 



102 GUIDE TO THE K. A. CHAPTER. 

The following Psalm is read during the ceremony of 
eeception: 



I was glad when they said unto me, Let us 
go into the house of the Lord. 



n 

9 9 

Our feet shall stand within thy gates, Jeru- 
salem. Jerusalem is builded as a city that is 
compact together: 

n j 

Whither the tribes go up, the tribes of the 
Lord, unto the testimony of Israel, to give 
thanks unto the name of the Lord. 

n n 

For there are set thrones of judgment, the 
thrones of the house of David. 

n H ] 

9 9 9 9 9 

Pray for the peace of Jerusalem: they shall 
prosper that love thee. Peace be within thy 
walls, and prosperity within thy palaces. 



MOST EXCELLENT MASTER. 103 

n n n 

9 9 9 9 9 9 

For iny brethren and companions' sakes, I 
will now say, Peace be within thee. Because 
of the house of the Lord our God I will seek 
thy good. 

This Psalm was written by David for the use of the people, 
when they came up to Jerusalem, to the solemn feasts, unto the 
"testimony;" that is, up to the Ark of the Covenant which was in 
Jerusalem. Three times in each year the devout Jews went up to 
Jerusalem, to acknowledge the mercies and give thanks unto the 
name of JEHOVAH ; and with great joy did they keep these 
returning festivals of their religion. How appropriate the words 
of this glorious Psalm ! How the heart thrills with emotion, as we 
go up to the dedication of our mystic temple, to the stirring strains 
of David's harp ! And how touchingly we are reminded that we 
are not only to dedicate our earthly temple to Jehovah, but also 
our spiritual building — and how all these solemn ceremonies 
impress our hearts with the desire to exclaim, "Let us go into the 
House of the Lord not made with hands, eternal in the heavens." 




* * * * 



A Most Excellent Master. 



The Holy Scriptures, as well as the traditions of the Fraternity, 
relate " that David gave to Solomon the pattern of all that he had 
by the spirit," for the construction of the temple, and all its varied 



104 GUIDE TO THE R. A. CHAPTER. 

furniture and fixtures. It is also related traditionally tliat King 
Solomon, having completed every part of the work according to 
this pattern, resolved to reward the best informed and most skillful 
of the Giblemites, by creating them Most Excellent Masters. The 
traditions of the Craft contain much information relative to the 
privileges and duties of those who were admitted to this high rank. 
None were received but those who had proved themselves complete 
masters of their profession, or, as we would now say, had served 
as Masters of Lodges. The labor on the temple was finished, and 
many of the Craftsmen were soon to leave Judea in search of 
employment elsewhere. They had labored long, and with 
unexampled fidelity and zeal, encouraged and sustained by the 
hope that they should become Master Masons at the completion of 
the temple. Providence, in a sudden and mysterious manner, 
had prevented a full consummation of this Wiope, though they had 
been permitted to receive the shadow in lieu of the substance; 
and now King Solomon resolved still further to reward their 
fidelity. They were therefore set apart as teachers and masters of 
the art, and, as such, were charged to dispense Masonic light and 
knowledge among the uninformed and ignorant. In this character 
they were to travel into foreign countries, and carry into those 
lands that same sublime knowledge of Masonry which had, under 
the inspired wisdom of Solomon, wrought out from the quarry and 
the forest the wondrous beauties of Jerusalem's pride and glory. 

This tradition is confirmed by the derivation of the title con- 
ferred on them. The Jews had three titles of respect which they 
gave to their doctors and teachers : Rab, Rabbi, and Rabban or 
Rabboni. Our title, Most Excellent Master, is equivalent to the 
designation Rabboni, which was the highest title of honor known 
to the Jews, and one that implies the possession of the highest 
rank and learning. 



9 & 9 

****** 
THE DEDICATION OF THE TEMPLE. 

Dedication is defined to be a religious ceremony by which any 
person, place or thing is set aprrt for the service of God or to 



MOST EXCELLENT MASTER. 105 

some sacred use. The Altar, * the vessels of Joram, f the TabernacLe 
of Moses, % and the Temple of Soljmon, were all dedicated to the 
service of God. The practice of consecration was very common 
among the Jews, and was suited to the peculiar dispensation under 
which they lived. Cities, walls, gates and even private dwellings 
were consecrated by peculiar ceremonies. The custom was pre- 
served so long as the Jews had a country of their own, and is still 
retained, in modern times, in the consecration of churches and 
chapels. It is also practiced among Freemasons in the dedication 
of their halls and the consecration of their Lodges. 

When the temple was nearly completed, a circumstance 
occurred which threw a sudden gloom over the Craft, and, for a 
time, dispelled the pleasures derived from the anticipation of a 
speedy and successful conclusion of their labors. 

By that event the final completion and dedication of the 
magnificent edifice were delayed for several months. At length, 
however, King Solomon set apart a day for those solemn cere- 
monies, and caused proclamation to be made throughout all Israel, 
that all the Priests, Levites and people should gather themselves 
together for the purpose of celebrating the completion of the 
temple, and bringing up the Ark of the Covenant. 

It is stated in the Scriptural account, § that the dedication 
ceremonies lasted seven days, which were followed by the Feast of 
Tabernacles, which also lasted seven days from the evening of the 
15th of Tisri, to the evening of the .22d day of the same month. 
The day of holy convocation was the 23d day of Tisri, on which 
the people were dismissed to their homes. The dedication cere- 
monies must have commenced on the evening of the 8th day of 
Tisri, the seventh month of the year 3001, and on the 9th the Ark 
was brought up and placed in the temple. The next day, or the 
10th day of Tisri, was the Day of Atonement, the most sacred and 
solemn of the Jewish festivals, when the High-Priest, for the first 
time, went into the Sanctum Sanctorum of the Temple, before 
the Mercy Seat, to make atonement for the people of Israel. It is 
therefore quite evident that the temple could not have been dedi- 
cated on the 23d of Tisri, as has been stated by some authors. 

The scriptural account is very concise, and contains no allusion 
to any ceremony like that of placing the copestone; but as the 

* Numbers, viii. 84. f 2 Samuel, viii. 11. t Exodus, xl. 
§ Compare 1 Kiugs, viii. with 2 Chronicles, vii. 8. 



106 



GUIDE TO THE R. A. CHAPTER. 



completion of public edifices is now, and always has been, signalized 
by some ceremony, it is natural to suppose that such an important 
event as the completion of the temple would not have been 
allowed to pass without something being done to mark the event. 
Our Masonic traditions, in accordance with this natural suppo- 
sition, relate that the cope-stone or key-stone was brought forth, 
and, amidst the plaudits of the workmen and assembled people, 
was placed in the principal arch by the Grand Master himself. 




Placing the Key-stone in the Principal Arch. 

Modern Masonic writers have indulged in much speculation as 
to what particular stone was used in the grand and imposing 
celebration of the completion of the temple. This difference of 
opinion as to the precise stone has led to a corresponding disagree- 
ment among the rituals of the degree in use among the Fraternity.* 

*Dr. Oliver, in writing of this subject, observes that the word Jcey-stone was 
originally and correctly used, although, to quote his language, "The Supreme 
Grand Chapter has substituted the words cape-stone, under an impression, we 
suppose, that arches and key-stones were unknown at the building of Solomon's 
Temple. But subsequent investigations have shown the inaccuracy of this 
opinion. It is now clear that the arch and key-stone were known to the Tyrians 
before the time of Solomon." Origin of the English Royal Arch, p. 23. This, 
by the way, is another instance of the innovations made by our English com- 
panions in the ritual of Freemasonry. It furnishes another striking proof of 



MOST EXCELLENT MASTER. 107 

The difficulty of attempting a satisfactory explanation does not 
consist in there being any error or inconsistency in the correct 
ritual of the degree, but simply in the necessity of using only 
such terms as do not contravene the established rules of the Order. 
It will be evident to any one who will examine the subject that the 
words "cape-stone," "cope-stone," "cap-stone," " chief -stone," and 
"key-stone," were formerly used as synonymous and convertible 
terms, and as such were applied to one and the same stone. * It is 
impossible to make extended quotations, but the following will 
suffice to show the fact, which may be verified to any extent from 
the early writers : 
Anderson says "the cape-stone was celebrated with great joy."f 
Webb says "The Fraternity celebrated the cape-stone with great 

joy- "J 

In the Most Excellent Master's song, written by Webb, the fol- 
lowing expressions are used, all evidently alluding to the same 
stone: "The cape-stone is finished;"§ "The key-stone tolay;"|| 
"To bring forth the cape-stone with shouting and praise. "|| 

Dr. Worcester defines "cope" as "Anything spread over the 
head, as the concave of the sky, the arch work over a door." 

Webster's Dictionary, edition of 1864, defines "cope" as "Any- 
thing regarded as extended over the head, as the arch or concave 
of the sky, the roof or covering of a house, the arch .over a door, etc. " 

The stone used in the older and correct American rituals is the 
"key-stone," that identical stone "which the builders threw away. "IT 

the superior knowledge possessed by the early American Masons relative to the 
temple and the Jewish nation. It also demonstrates that the innovation of 
introducing the word "cape-stone," or "cope-stone" in the sense of the top-most 
stone of the building, is not chargeable to those "who constructed the American 
system," as has been alleged, but to the Supreme Grand Chapter of England. 

*The word "cape-stone is not to be found in any Lexicon within my reach, 
and was used by the early authors either ignorantly for "cope-stone," or inten- 
tionally, as some have supposed, to coin a word that should have a technical 
Masonic meaning. Dr. Mackey has the following language: "The cape-stone, 
or, as it would more correctly be called, the cope-stone," evidently considering 
that the former word was originally used for the latter. 

t Constitutions. Edition 1783, p. 14. 

X Webb's Monitor. Introduction to the Most Excellent Master's degree. 
§ Verse 1. 11 Verse 2. 

Tf Ajecent writer, who is much attached to the English system, asserts, how- 
ever, that confounding this stone with the key-stone of the Mark degree is a 
pronpnent error. The same misconception as to the true stone used in this 



108 GUIDE TO THE E. A. CHAPTER. 

For the want of it, the Craft were at a stand ; upon it depended 
nothiug less than the completion of the temple; it was found and 
applied to its intended use; "it bound together the principal arch 
and completed King Solomon's Temple." 

This "principal arch has been understood by the ablest ritualists 
and scholars, to have been the arch over the partition between the 
"holy place" and the "most holy place," the principal entrance as 
it has been called. The Sanctum Sanctorum was, as its name 
imports, the most sacred part of the temple ; the oracle ; the very 
essence, as it were, of the whole structure ; the principal thing to 
which the rest of the building was only an auxiliary. Hence the 
arch over the entrance to this most sacred place is very properly 
denominated the principal arch of the temple. 

The traditions relate that the stone was put in its place under 
the immediate supervision of the Grand Master himself in the 
presence of the priests and chief men who had entered the "holy 
place, "and that thus the last act in the completion of the magnifi- 
cent edifice was performed on the dedication morning by the self- 
same hands that leveled the foundation-stone more than eight 
years before. To suppose, therefore, that the stone used in this 
degree is the same stone found at a subsequent period is at variance 
with the ritual and traditions of the Order, and utterly inconsistent 
with the plainest dictates of common sense. The key-stone which 
completed the principal arch was laid by King Solomon in the 
presence of the Most Excellent Masters; while that stone which 
w r as discovered centuries after must have been placed in its 
position in secrecy, because its very existence and location was 
unknown to all the workmen at the temple, except a very limited 
number. Besides, this latter stone was placed in its position, 
months before the dedication, inasmuch as that part of the temple 
was completed, and certain articles derjosited therein, before the 
Pillar of Beauty was broken. The last deposit was also made 

degree lias led the same author to remark that " one of the errors in this degree 
is the combining of the two celebrations, the celebration of the placing of the 
cope-stone, and the dedication of the temple in one and the same ceremony 
without explanation or intermission." On the other hand Dr. Mac-key favors 
the opinion that the key-stone was appropriately used in this degree, but with 
strange inconsistency adds " that it was deposited on the day of the completion 
in the place for which it was intended, all of which relates to a mystery not 
unfolded in this degree " — thus evidently alluding to a still different key-stone; 
one which could not have been placed in its position in public amid the plaudits 
of the people. 



MOST EXCELLENT MASTER. 



109 



before the dedication, and the sepulcher of the Omnific Symbol was 
then forever closed. Again the stone subsequently found* was 
among the foundations of the temple, while on the other hand the 
whole theory of the ritual is that the stone used in the commemo- 
ration of the final completion of the temple was placed in a higher 
locality. As we have seen, that locality was in the "cope," or the 
arch over the entrance to the "Holy of Holies" or principal arch of 
the temple. 




Bringing forth the Ark of the Covenant with shouting 
and praise. 

The tabernacle of Moses and the altar of burnt offering were 
left in the high place of Gibeon; but David prepared a tent or 
tabernacle for the Ark of the Covenant in the city of David, on 
Mount Zion. Sacred history informs us that David, and the 
elders, and the captains of thousands, and all Israel, brought up 
from the house of Obed-Edom the Ark of the Covenant of the 

* This latter stone was undoubtedly wrought by the same celebrated artist 
that fashioned the one mentioned in the Mark degree and again in this degree, 
for the reason that both of them bore the same mark. 



110 GUIDE TO THE E. Ao CHAPTER. 

Loed, with shouting and with sound of the cornet, and with 
trumpets, and with cymbals, making a noise with psalteries and 
harps, and set it in the midst of the tent that David had pitched 
for it. There it remained until the dedication of the temple, when 
King Solomon assembled all the people of Israel, and all the elders, 
priests and Levites; — and the Levites took up the Ark, and in 
grand procession they bore it up to the temple, sacrificing before 
it sheep and oxen which could not be told nor numbered for 
multitude. The Levites then delivered it into the hands of the 
Priests, who seated it in its place in the Holy of Holies; but the 
rest of the multitude did not enter therein, and after that the glory 
of the Loed filled the most holy place, none ever entered it but the 
High-Priest, and he only once a year, on the great day of expiation. 
The Ark was seated on a pedestal prepared for it and placed in 
the center of the Holy of Holies. This pedestal* was a stone rising 
there three fingers breadth above the floor, and on either side of it 
were the cherubim, fifteen feet high, with their wings expanded so 
as to touch the side-walls on each side, and also in the center over 
the Ark. The Ark was placed with the ends toward the side- 
walls, and its side fronting the entrance of the Sanctum Sanctorum, 
and the staves being drawn out reached downwards toward the 
holy place.f 

The Reception and Acknowledgment. 

When the keystone had been placed in the principal arch, the 
temple finished, and the Ark safely seated in the Sanctum 
Sanctorum, King Solomon, having already conferred this honorable 
degree upon his most skillful workmen, in further token of his 
satisfaction at the successful conclusion of their labors, publicly 
received and acknowledged them as Most Excellent Masters, in 
the presence and amid the applause of the assembled people. 

* Yoma, c. v. § 2. Dean Prideaux, Con. vol. i. p. 245. This was not the 
Masonic Stone of Foundation, as has been erroneously supposed by some 
writers. 

t In respect to the Ark there is to be found a wide-spread error. Most 
persons suppose the staves by which the Ark was borne on the shoulders of the 
Levites were placed on the sides of the Ark lengthwise; but such was not the 
fact. The staves were fixed across the ends, making the distance between 
them three feet and nine inches, instead of two feet and three inches, which 
would have been the distance if they had been placed the other way. See 
Prideaux, Con., vol. i. p. 246, for a full confirmation of this fact. 



MOST EXCELLENT MASTER. 



Ill 



The following Ode is sung: 

-A-g-flW r-H ^t-hr— —ft 



*m 



T J1T 1 — F* 1 ^ — F ^^y^q 



fcj: 



All 



5^5^-^^=^ 



iiii 



hail to the morning, that bids us re - joice 



i=^=q= 



t=t 



pzzzp: 



■StUBt 



t=t 



St 



£3d5 






The tem-ple's com-plet- ed, ex - alt high each voice, The 
t 



t=t 



l3=gL 



P=p: 



ii 



:P=P: 



«: 



^^^&H 



:t=t 



-P— P- 



1=3: 



- a) P p- 






^: 






^-— ^tP-i 



*zfe 



F =p=p=d ^T^===pg|=h1 



J=JF 



-prp-^— 



-«H — i 



:5» 



'0 Pa 



cap-stone is finished, our la - bor is o'er, The 



sound of the gav - el shall hail us no more. To the 

-I 1- 



^=^: 



P=P=E 



:^:zip: 



t=t=t 



zi 






pow - er Almigh - ty, who ev - er has guid - ed The 



±P— p— P: 



^Eizpzzp: 



:=l=t 



112 



GUIDE TO THE K. A. CHAPTEE. 






-IS>- 



tribes of old Is - rael, ex - alt - ing their fame ; 



:^z=^: 



t=t==t 



?== 






#S 



^ 



pti 






To him who hath governed our'hearts un • di - vid - ed, 



~&—z&' 



t=z=t 



e 



t=t 



Sipl 






Let's send forth our voi - ces to praise his great name. 
i 



^=g: 



:^=«: 



Companions, assemble 

On this joyful day; 
(The occasion is glorious,) 

The key-stone to lay ; 
Fulfill' d is the promise, 

By the Ancient of Days, 
To bring forth the cap-stone 

"With shouting and praise. 




:^2: 




MOST EXCELLENT MASTEE. 



113 



There is lio more occasion for level or plumb-line, 
For trowel or gavel, for compass or square ; 

Our works are completed, the ark safely seated, 
And we shall be greeted as workmen most rare. 




Now those that are worthy, 

Our toils who have shared, 
And proved themselves faithful, 

Shall meet their reward. 
Their virtue and knowledge, 

Industry and skill, 
Have our approbation, 

Have gained our good will. 




We accept and receive them, Most Excellent Masters, 
Invested with honors, and power to preside ; 

Among worthy craftsmen, wherever assembled, 
The knowledge of Masons to spread far and wide. 

Almighty Jehovah, 

Descend now and fill 
This Lodge with thy glory, 

Our hearts with good-will ! 
Preside at our meetings, 

Assist us to find 
True pleasure in teaching 

Good-will to mankind. 



GUIDE TO THE R. A. CHAPTER. 



Thy wisdom inspired the great institution, 

Thy strength shall support it till Nature expire ; 

And when the creation shall fall into ruin, 

Its beauty shall rise through the midst of the fire. 

The following passages of Scripture are introduced, 
accompanied with solemn ceremonies: 

The Lord hath said that he would dwell in 
the thick darkness. But I have built an house 
of habitation for thee, and a place for thy 
dwelling forever. 

And the king turned his face, and blessed the whole 
congregation of Israel: (and all the congregation of 
Israel stood:) and he said, 

Blessed be the Lord God of Israel, who 
hath with his hands fulfilled that which he 
spake with his mouth to my father David, 
saying, Since the day that I brought forth 
my people out of the land of Egypt, I chose 
no city among all the tribes of Israel to build 
an house in, that my name might be there ; 
neither chose I any man to be a ruler over my 
people Israel ; but I have chosen Jerusalem, 
that my name might be there ; and have chosen 
David to be over my people Israel. Now it 
was in the heart of David, my father, to build 
an house for the name of the Lord God of 



MOST EXCELLENT MASTER. 115 

Israel. But the Lord said to David, my father, 
Forasmuch as it was in thine heart to build an 
house for my name, thou didst well in that it 
was in thine heart; notwithstanding, thou shalt 
not build the house; but thy son, which shall 
come forth out of thy loins, he shall build the 
house for my name. The Lord, therefore, hath 
performed his word that he hath spoken; for 
I am risen up in the room of David, my father, 
and am set on the throne of Israel, as the Lord 
promised, and have built the house for the name 
of the Lord God of Israel; and in it I have put 
the ark, wherein is the covenant of the Lord, 
that he made with the children of Israel. 
* # * * # * 

And lie stood before the altar of the Lord, in the 
presence of all the congregation of Israel, and spread 
forth his hands ; for Solomon had made a brazen 
scaffold of five cubits long, and five cubits broad, and 
three cubits high, and had set it in the midst of the 
court; and upon it he stood, and kneeled down upon 
his knees, before all the congregation of Israel, and 
spread forth his hands toward heaven, and said, 

Lord God of Israel, there is no God like 
thee in the heaven nor in the earth, which 
keepest covenant, and shewest mercy unto thy 
servants that walk before thee with all their 



116 GUIDE TO THE R. A. CHAPTER. 

hearts; thou which hast kept with thy servant 
David, my father, that which thou hast promised 
him; and spakest with thy mouth, and has 
fulfilled it with thine hand, as it is this day. 
Now, therefore, Lord God of Israel, keep 
with thy servant David, my father, that which 
thou hast promised him, saying, There shall not 
fail thee a man in my sight to sit upon the 
throne of Israel, yet so that thy children take 
heed to their way to walk in my law, as thou 
hast walked before me. Now, then, Lord 
God of Israel, let thy word be verified, which 
thou hast spoken unto thy servant David. But 
will God in very deed dwell with men on 
the earth? Behold, heaven and the heaven of 
heavens cannot contain thee: how much less 
this house which I have built! Have respect, 
therefore, to the prayer of thy servant, and to 
his supplication, Lord my God, to hearken 
unto the cry and prayer which thy servant 
prayeth before thee; that thine eyes may be 
open upon this house day and night, upon the 
place whereof thou hast said that thou wouldst 
put thy name there ; to hearken unto the prayer 
which thy servant prayeth toward this place. 
Hearken, therefore, unto the supplications of 



MOST EXCELLENT MASTEK. 



117 



thy servant, and of thy people Israel, which 
they shall make toward this place ; hear thou 
from thy dwelling-place, even from heaven; 
and, when thou nearest, forgive. 

Now, my God, let, I beseech thee, thine eyes 
be open ; and let thine ears be attent unto the 
prayer that is made in this place. Now, there- 
fore, arise, Lord God, into thy resting-place, 
thou, and the ark of thy strength: let thy 
priests, Lord God, be clothed with salvation, 
and let thy saints rejoice in goodness. Lord 
God, turn not away the face of thine anointed ; 
remember the mercies of David, thy servant. 




118 GUIDE TO THE E. A. CHAPTEE. 

When Solomon had made an end of praying, the fire 
came down from heaven, and consumed the burnt- 
offering and the sacrifices; and the glory of the Loed 
filled the house. And the priests could not enter into 
the house of the Loed, because the glory of the Loed 
had filled the Loed's house. And when all the children 
of Israel saw how the fire came down, and the glory of 
the Loed upon the house, they bowed themselves with 
their faces to the ground upon the pavement, and 
worshiped, and praised the Loed, saying : 

For he is good; for his mercy endureth 

FOREVER. 



THE FIRE FROM HEAVEN. 

The fire that consumed the burnt sacrifices of the Jewish nation 
was first kindled upon the altar " from out from before the Loed,' 
that is from Heaven, at the time when Aakon offered his first sacri- 
fice after his consecration to the High-Priesthood.* From that 
time this heaven-lighted fire was never suffered to go out, but was 
kept continually burning on the altar by the direct command of 
God. f When the temple was completed, and the ark seated beneath 
the wings of the cherubim, the cloud of glory filled the Holy of 
Holies; and after Solomon had finished that fervent and most 
sublime prayer to Jehovah, the sacred fire again came down from 
Heaven and consumed the offerings of Solomon. 

This sacred fire was jealously watched by the priests, and kept 
constantly burning upon the Temple Altar as the first had been on 
the Altar of the Tabernacle service.! 

* Leviticus, is. 24. f Leviticus, vi. 9, 13. 

t The reference to the Queen of Sheba which has been extensively used in 
this country within the last thirty or forty years was undoubtedly an innovation 
of the late Jeremy L. Cross. It is not to be found in any of the earlier rituals, 
and, indeed, no allusion to it can be found prior to about the year 1817. I have 
the most indisputable evidence that it was not xised in 1795, and for several 
years later. The visit of the Queen of Sheba to Jerusalem occurred about 



MOST EXCELLENT MASTER. 119 

In the Lodge this vestal fire is symbolically kept burning on our 
altar, and in our hearts. "Keligion rears the altar and abeam 
from the throne of God wraps it in flame." Hand in hand we gather 
around that blazing altar and chant the hymn of Masonic charity. 
We bow in solemn adoration. A scroll of woven light is unfolded 
by an unseen hand, and on it, written in letters of glowing radiance, 
we behold the grand aim of our Institution, the end of all its 
teachings — Glory to God, and Love to Man. 



HISTORICAL SUMMARY. 
***** Alludes to the wonder and 
admiration expressed by those of our ancient 
brethren who were permitted to view the 
interior of that magnificent edifice which King 
Solomon had erected, but more especially to the 
admiration and astonishment of- those who 
beheld the sublime manifestations of the Su- 
preme Being at the dedication of the temple, 
when the fire came down from heaven and con- 

thirteen years after the consecration of the temple, and, therefore, it is an 
anachronism to connect that visit with the ceremonies of a degree commemora- 
tive of the dedication. Not only so, but it is utterly inconsistent with the whole 
genius of Masonry to ascribe the origin of any of our mystic rites to one of 
a Gentile race, and that one too a female. The tradition is, therefore, chrono- 
logically incorrect, as applied to the ceremonies of this degree; it is inconsistent 
with the genius and spirit of the Institution which never goes out into pagan 
and fetish nations for its rites and ceremonies; it is not to be found in the 
earlier rituals; and, finally, it is absurdly tame and weak in comparison with 
those sublime conceptions which are awakened at the allusion to that memora- 
ble occasion when, to the astonished gaze of the awe-struck Israelites, the flame 
descended from the very throne of the Eternal, and consumed the sacrifices. 
Well might the people evince their admiration and astonishment at such an 
evidence of Jehovah's presence among them. 



120 GUIDE TO THE K. A. CHAPTEE. 

sumed the burnt-offering and the sacrifices, and 
the glory of the Lord filled the Lord's house. 

The ceremonies of this degree are intended 
to represent those of the completion and dedi- 
cation of King Solomon's Temple. You have 
now arrived at a period of Masonry when the 
labor is over. The key-stone has been placed 
in the principal arch, the temple finished, and 
the ark, which has been so long without a 
resting-place, has been at length safely seated. 

We have imitated our ancient brethren in 
assembling on that occasion, repairing to the 
place designated, and participating in those 
solemn ceremonies. We have imitated them in 
gathering around the altar, engaging in prayer, 
and have witnessed a representation of the fire 
coming down from heaven, consuming the 
burnt-offering and the sacrifices. We have also 
imitated their astonishment on beholding it, by 
falling down upon the ground and exclaiming: 
"He is good; for his mercy endureth forever!" 

A perusal of the books of Chronicles and 
Kings will give you a minute description of the 
temple and ********* 

You will there find that the foundations of 



MOST EXCELLENT MASTER. 121 

the temple were laid by King Solomon in the 
year of the world 2992, and the building was 
finished in the year 3000. 

About seven years and six months were con- 
sumed in its erection. 

It was dedicated in the year 3001, with the 
most imposing and solemn ceremonies, to the 
worship of Jehovah, who condescended to make 
it the place for the special manifestation of his 
glory. The ceremonies lasted fourteen days. 
Seven days of this festival were devoted to 
the dedication exclusively, and seven to the 
Feast of the Tabernacle. 

This structure, for magnificence, beauty, and 
expense, exceeded any building that was ever 
erected. It was built of large stones of white 
marble, curiously hewn, and so artfully joined 
together that they appeared like one entire 
stone. Its roof was of olive wood, covered 
with gold; and when the sun shone thereon, 
the reflection from it was of such refulgent 
splendor, that it dazzled the eyes of all who 
beheld it. Its various courts and other apart- 
ments were capable of holding three hundred 
thousand persons. It was adorned with 1,453 



122 GUIDE TO THE K. A. CHAPTEK. 

columns, of the finest Parian marble, twisted, 
sculptured, and voluted; and 2,906 pilasters, 
decorated with magnificent capitals. The oracle 
and sanctuary were lined with massive gold, 
adorned with embellishments in sculpture, and 
set with numerous, gorgeous, and dazzling deco- 
rations of diamonds and all kinds of precious 
stones. In the emphatic language of Josephus, 
" the temple shone and dazzled the eyes of such 
as entered it by the splendor of the gold that 
was on every side of them." 

The multitude on beholding it were struck 
with bewildering amazement, and raised their 
hands in admiration and astonishment at its 
wondrous magnificence, as well as to protect 
their eyes from the effect of its exceeding 
brilliancy. 

Nothing ever equaled the splendor of its 
consecration. Israel sent forth her thousands, 
and the assembled people beheld, in solemn 
adoration, the vast sacrifice of Solomon accepted. 
The flame descended upon the altar and con- 
sumed the offering; the shadow an I glory of 
the Eternal proclaimed his presence between 
the cherubim, and the voice of his thunders 



MOST EXCELLENT MASTEE. 123 

told to the faithful of the Craft that the per- 
fectness of their labor was approved. 
* * * * Bright was the hour 
When Israel's princes, in their pride and power, 
Knelt in the temple's court; the living flame 
The accepted sacrifice to all proclaim. 
Brightly the splendor of the Godhead shone, 
In awful glory, from his living throne; 
Then bowed was every brow — no human sight 
Could brave the splendor of that flood of light 
That vailed his presence and his awful form — 
"Whose path the whirlwind is — whose breath the storm. 

Our mystic temple is now completed and 
dedicated. You have wrought more than seven 
years with zeal and fidelity, and have been 
received and acknowledged as a Most Excellent 
Master. You are now invested with power to 
travel into foreign countries, work and receive 
Master's wages, and dispense Masonic light and 
knowledge to. all uninformed brethren. 

The temple which we have just completed 
represents the temple of the present life. The 
foreign country into which, after its completion, 
a Mason is expected to travel, is that "undis- 
covered country from whose bourne no traveler 
returns." The wages which he is to receive 
are the rewards of a well-spent life and the 



124 GUIDE TO THE E. A. CHAPTER. 

knowledge of divine truth, which the Grand 
Master of the Universe will bestow upon all 
who have faithfully performed their task. 

You have seen the foundations of the temple 
laid deep and strong. You have, as an Entered 
Apprentice, served your Master with freedom, 
fervency, and zeal; and, as a bearer of burdens, 
have brought up from the quarries of Zarthan 
many a rough ashlar for the building. You 
have wrought your full time as a Fellow-Craft, 
and, under the skillful touch of your working 
tools, these rough ashlars have become perfect 
ashlars — stones, we doubt not, fitted to adorn 
and beautify our temple. As a Master-workman, 
you have watched with unceasing care the 
wondrous beauties of the temple increase under 
the skillful hands of the Widow's Son; and now 
you have at length seen the object of our hopes 
completed, and the last arch bound together by 
the rejected though priceless key-stone. 

"We have now dedicated the temple to the 
service of the Supreme Being ; and by this we 
are reminded that we should also dedicate our 
spiritual building — that temple which we have- 
been erecting within ourselves — to the service 



MOST EXCELLENT MASTER. 125 

of the same Supreme Being. And although we 
know of a certainty that all earthly things are 
transient, and that in process of time, even at 
the best, the decay of ages will crumble our 
magnificent temple into dust, yet we are per- 
suaded, that, if we have erected the temple of 
our inner life by Square, Plumb-Line, and Rule, 
its foundations shall never fail, and its fabric | 
shall never crumble nor decay. Then let us, 
my brother, take care that we so labor in the 
erection of our temple here, that when we 
leave this, for that far-distant country from 
whence we shall never return, we may there 
receive the wages of faithful craftsmen. 

CHABGE TO THE CANDIDATE. 

Brother: Your admission to this degree of 
Masonry is a proof of the good opinion the 
brethren of this Lodge entertain of your Ma- 
sonic abilities. Let this consideration induce 
you to be careful of forfeiting, by misconduct 
and inattention to our rules, that esteem which 
has raised you to the rank which you now 
possess. 

It is one of your great duties, as a Most Ex- 



126 GUIDE TO THE B. A. CHAPTER. 

cellent Master, to dispense light and truth to 
the uninformed Mason ; and I need not remind 
you of the impossibility of complying with 
this obligation without possessing an accurate 
acquaintance with the lectures of each degree. 
If you are not already completely conversant 
in all the degrees heretofore conferred on you, 
remember that an indulgence, prompted by a 
belief that you will apply yourself with double 
diligence to make yourself so, has induced the 
brethren to accept you. Let it, therefore, be 
your unremitting study to acquire such a degree 
of knowledge and information, as shall enable 
you to discharge with propriety the various 
duties incumbent on you, and to preserve, 
unsullied, the title now conferred upon you of 
a Most Excellent Master. 



CLOSING. 

****** 

The following Psalm is read at Closing: 

The Lord is my shepherd; I shall not want. 

He maketh me to lie down in green pastures; 

he leadeth me beside the still waters. He 

restoreth my soul; he leadeth me in the paths 



MOST EXCELLENT MASTER. 127 

of righteousness for his name's sake. Yea, 
though I walk through the valley of the shadow 
of death, I will fear no evil; for thou art with 
me; thy rod and thy staff, they -comfort me. 
Thou preparest a table before me, in the pre- 
sence of mine enemies; thou anointest my head 
with oil; my cup runneth over. Surely good- 
ness and mercy shall follow me all the days of 
my life; and I will dwell in the house of the 
Lord forever. 

Or the following may be used : 

PRAYER. 

God, our Creator, Preserver, and Bene- 
factor, unto whom all hearts are open, and all 
desires known, and from whom no secrets are 
hid; we heartily thank thee for the fraternal 
communion we have now been permitted to 
enjoy. Watch over our Institution and make 
it an instrument of great good in the world. 
Go with us, we beseech thee as we separate. 
Guide us evermore by thy good Providence; and 
finally reunite us all, in the glorious temple 
above, to praise thee forever. 

Response. So mote it be. — Amen. 



128 GUIDE TO THE B. A. CHAPTER. 

KING SOLOMON'S TEMPLE. 

This famous fabric was situated on Mount Moriah, a lofty 
hill almost in the north-east corner of Jerusalem. At a little 
distance to the south-west was Mount Zion with the city of 
David and the king's palace on its summit. The top of 
Moriah was almost a square, occupying about five hundred 
cubits on each side, and was enclosed by a wall twelve and a 
half yards high. This was the place, it is said, where Abra- 
ham was about to offer up his son Isaac, and also where 
David met and appeased the destroying angel who was visible 
over the threshing floor of Obnan the Jebusite. To prepare 
the place for the foundations of the building, it was first 
surrounded with an immense wall, and the space between the 
wall and the summit was filled in and made solid with large 
stones of almost incredible size. On this foundation were 
laid other stones firmly morticed into the rock, so as to furnish 
a secure basis for the building proper. 

King Solomon commenced the erection of the temple on 
the second day of the month Zif, in the year of the world 
2992. It was the fourth year of his reign, being four hundred 
and eighty years after the passage of the lied Sea, and the 
work was carried on with such prodigious speed that it was 
finished in all its parts in little more than seven years. 

The building does not appear to have been remarkable for 
its size, as many temples in Egypt and other heathen countries 
then existing, exceeded it in magnitude. Its surpassing ex- 
cellence over all other structures consisted in its cost and the 
magnificence of its decorations. Built of enormous blocks of 
white marble, put together with all the architectural symmetry 
and harmony which the most ingenious workmen could devise, 
it was a monument of skill and mechanical ability. The 
roof, beams, doors, posts, and gates were overlaid with the 
gold of Ophir, and so, its effulgence dazzled all who beheld it. 

The temple was situated due East and West, the Holy of 
Holies being in the "West end, and the porch or entrance 
toward the East. The length was 70 cubits, or about 105 
feet; the width was 20 cubits, or about 30 feet. But this 
does not include the chambers and courts around the temple 
proper, for these, it must be remembered, were capable of 



MOST EXCELLENT MASTER. 129 

holding 300.000 persons. The temple proper was divided into 
three separate or distinct apartments: the porch, the holy 
place or sanctuary, and the Holy of Holies or Sanctum Sancto- 
rum. The porch was 10 cubits long, from East to West, 
and 120 cubits* high. The sanctuary was 40 cubits long, 
and the Sanctum Sanctorum 20 cubits. In the latter apart- 
ment or portion of the building was placed the Ark of the 
Covenant containing the tables of stone, Aaron's rod, and 
the pot of manna. In the sanctuary were placed the golden 
candlestick, the table of shew bread, and the altar of incense. 
The entrance from the porch into the sanctuary was through 
a wide door of olive posts and leaves of fir; but the door 
between the sanctuary and the Holy of Holies was composed 
entirely of olive wood. These doors were always open, and 
the aperture closed by a suspended curtain. The partition 
between the sanctuary and the Holy of Holies was partly 
composed of an open net-work, so that the incense daily 
offered in the former place might be diffused through this 
net-work into the latter. 

As before remarked, the temple proper was surrounded by 
various courts and high walls, which occupied together the 
entire summit of Mount Moriah. The first or outer court 
was the Court of the Gentiles, beyond which no Gentile was 
allowed to pass. Within this, and separated from it by a low 
wall, was the Court of the Children of Israel, and within that, 
and separated from it by another wall, was the Court of the 
Priests, in which was placed the altar of burnt offerings. 
From this court there was an ascent of twelve steps to the 
porch of the temple proper, before which stood the two 
brazen pillars Jachin and Boaz. 

The vessels consecrated to the perpetual use of the temple, 
were suited to the magnificence of the edifice in which they 
were deposited and used. Josephus states that there were 
one hundred and forty thousand of those vessels which were 

* The Amrnah or cubit was derived from the distance from the elbow to the 
extremity of the middle finger. Little information is furnished by the Bible 
itself as to the absolute length of the cubit, although it is frequently mentioned. 
Scholars have never yet settled the question whether there were two or three 
different measures represented by the term, but it is generally agreed that there 
were at least two. The length of the common cubit is generally conceded to 
have been about eighteen inches. 

6* 



130 GUIDE TO THE K. A. CHAPTER. 

made of gold; and one million three hundred and forty 
thousand of silver; ten thousand vestments for the priests, 
made of silk, with purple girdles; and Wo millions of purple 
vestments for the singers. There were also two hundred 
thousand trumpets, and forty thousand musical instruments, 
made use of in the temple, and in worshiping God. 

The dedication ceremonies were indescribably grand and 
imposing. "Magnificent must have been the sight, to see 
the young king, clothed in royalty, officiating as priest before 
the immense altar, while the thousands of Levites and priests 
on the east side, habited in surplices, with harps, cymbals, 
and trumpets in their hands, led the eye to the beautiful 
pillars flanking the doors of the temple now thrown open and 
displaying the interior brilliantly lighted up; while the bur- 
nished gold of the floor, the ceiling, and the walls, with the 
precious gems with which they were enriched, reflecting the 
light on all sides, would completely overwhelm the imagina- 
tion, were it not excited by the view of the embroidered vail, 
to consider the yet more awful glories of the Most Holy 
Place. And astounding must have been the din of the 
instruments of the four thousand Levites, led on by the priests 
with one hundred and twenty trumpets, directing the chorusses 
of the immense congregation, as they chanted the sublime 
compositions of the royal psalmist, in the grand intonations 
of the Hebrew language, like the roaring of many waters."* 

The Temple of Solomon has been symbolized in many 
different ways, and a Mason who has studied the sublime 
lessons inculcated in the several degrees until he has reached 
the distinguished rank of a Most Excellent Master, cannot 
fail to discover much valuable truth in the history of the 
temple. In the superb glory of the building, and the gorgeous 
ceremonies of its dedication, the true craftsman sees the 
symbols of the spiritual temple with its golden streets. 
Around and about him are the signs of decay, and death, 
which cling with awful tenacity to his degenerate nature. 
But these are Masonic shadows of supernal gladness; and the 
eye of faith looks through them to that light which ' ' shineth 
more and more unto the perfect day." 

* Barchvell's Temples, p. 87. 



ROYAL ARCH 




M£ 



KrJHIS degree is indescribably more 
WkM august, sublime, and important than 
j||| all which precede it; and is the 
| summit and perfection of ancient 
H8 ^ Masonry. It impresses on our 
minds a belief of the being and existence of a 
Supreme Deity, without beginning of days or end of 
years, and reminds us of the reverence due to his holy 
name. It also brings to light many essentials of the 
Craft, which were, for the space of four hundred and 
seventy years, buried in darkness, and without a 
knowledge of which the Masonic character cannot be 
complete. 



132 GUIDE TO THE R. A. CHAPTER. 

OFFICERS. 

A Chapter of Koyal Arch Masons consists of any 
convenient number of members, and the following 
officers, viz: 

1. The High-Priest, whose title is " Most Excellent," 
represents Joshua, the first High-Priest of the Jews, 
after their return from the Babylonish captivity. He 
is seated in the East, and is dressed in a robe of blue, 
purple, scarlet, and white, and is decorated with the 
ephod, breast-plate and miter — the garments and deco- 
rations of the ancient High-Priest of the Jews. On the 
front of the miter, upon a golden plate, is inscribed, in 
Hebrew characters, Holiness to the Lord. His jewel is a 
miter. The use of a Pontifical or Koman Catholic miter, 
instead of the miter of the Jewish High-Priest, is entirely 
incorrect. 

2. The King, whose title is "Excellent," represents 
Zerubbabel, a Prince of Judah, who was the leader 
of the first colony of Jews that returned from the 
Babylonish captivity to rebuild the temple. His station 
is in the East, on the right of the High-Priest, clothed 
in a scarlet robe, with a crown on his head and a 
scepter in his hand. His jewel is a level, surmounted 
by a crown. 

3. The Scribe, whose title is "Excellent," represents 
Haggai the prophet. His station is in the East, on the 
left of the High-Priest, clothed in a purple robe, and 
wearing a turban of the same color. His jewel is a 
plumb, surmounted by a turban. These three officers 
constitute the Grand Council. 



ROYAL ARCH. 



133 



4. The Captain of the Host represents the Geneial of 
the troops who returned from Babylon. His station is 
in front, on the right of the Council. He wears a white 
robe and helmet; and is armed with a sword. His 
jewel is a triangular plate, on which an armed soldier 
is engraved. 

5. The Principal Sojourner represents the leader of a 
party of Jews, who sojourned in Babylon for a time 
after the departure of Zerubbabel with the main body, 
and who subsequently came up to Jerusalem to assist 
in rebuilding the temple. He wears a black robe, with 
a rose-colored border, and a slouched hat and pilgrim's 
staff. His station is on the left, in front of the Council. 
His jewel is a triangular plate, on which a pilgrim is 
engraved. 

6. The Boyal Arch Captain represents the Captain of 
the King's guards. He wears a white robe, and cap or 
helmet, and is armed with a sword. His station is in 
front of the Council, and at the entrance of the fourth 
vail. His jewel is a sword. 

7. The Grand Master of the Third Yail sits at the 
entrance of the third vail, the color of which is scarlet. 
He wears a scarlet robe and turban. His jewel is a 
sword. 

8. The Grand Master of the Second Yail sits at the 
entrance of the second vail, the color of which is purple. 
He wears a purple robe and turban. His jewel is a 
sword. 

9. The Grand Master of the First Yail sits at the 
entrance of the first vail, the color of which is blue. 
He wears a blue robe and turban. His jewel is a sword. 



134 GUIDE TO THE R. A. CHAPTER. 

These three officers represent the guards of the 
Tabernacle, and especially those who were exalted to 
that rank to guard a valuable treasure, a duty for which 
their industry, zeal, and fidelity had qualified them. 

The Treasurer, Secretary and Tiler occupy their 
respective positions as in previous degrees, and wear 
their appropriate jewels. 

According to the English ritual, the first officer represents 
Zekubbabel, the second Haggai, and the third Joshua, an 
arrangement which Dr. Oliver admits is incorrect; but he sug- 
gests a change open to equally strong objections as exist against 
their present system. He and other English writers prefer that 
the order should be Zekubbabel, Joshua, Haggai, because they 
say that the Messiah entered first upon the prophetical office; then 
on the sacerdotal at Golgotha; and, lastly, on the regal at Olivet. 
But this argument proves too much, if anything; for, according 
to that, our English companions should place Haggai first and 
Zekubbabel last. 

It has been said that the Americans made an innovation at this 
point, during the latter part of the last century, on account of their 
hatred of the kingly office, an imputation which is wholly unde- 
served by the fathers of Masonry in the United States. A careful 
consideration of the Jewish polity, and the evidently typical design 
of the threefold offices in the Grand Council of the Chapter, will 
convince any candid inquirer after truth that the American or 
Webb Ritual can be sustained on the plainest grounds of common 
sense, historical correctness, and sound symbolism, while the 
English can be defended on neither. It is well known to every 
reader that under the patriarchal form of government by which 
the Hebrews were ruled, until after the exodus from Egypt, the 
Patriarch united in himself the threefold office of Priest, King, 
and Prophet, and in that respect was a type of the Messiah. When 
God, in his wisdom, determined to bring his people out from the 
"house of bondage," and destined them to become a great and 
powerful nation, he then gave them a code of laws and set over 
them a gorgeous hierarchy, endowed with special privileges and 
invested with a pomp and splendor befitting their high calling as 
Priests of the Most High God. 



ROYAL ARCH. 135 

| 

To this Priesthood was annexed not only the prophetical office, 
but also the regal, inasmuch as the High-Priest, until the election 
of Saul as King of Israel, was also the judge of the nation. And 
even after the Almighty had, in compliance with their importu- 
nities, consented to give his people a king, still the High-Priest 
continued to be in fact the head and front of the nation, an officer 
of far greater influence and power than the king. The High- 
Priest still remained the prime minister under God for their 
government, who, in all matters of moment, consulted God what 
was to be done, and so ruled the nation. * 

It is universally conceded by all intelligent Jews that in the 
temple, and all its concerns, the High-Priest was superior to the 
king, "A fact," says a Jewish Mason, "which proves that the 
companions in the United States had a more correct knowledge of 
the Israelitish Institutions than Dr. Olivee."! 

Again the first three Officers of a Chapter are universally con- 
sidered, as well by Jew as Christian Masons, to be symbolical of 
the threefold offices of the Messiah. The Jew applies them, it is 
true, to a Messiah yet to come, but this does not militate against 
the symbolism. 

Although the Messiah unites the three offices of Priest, King, 
and Prophet, yet for the great purpose of man's redemption we 
look mainly to his sacerdotal office. That is the prominent central 
feature of his life, the great end of his death. Our love for the 
Messiah clusters around that great sacrifice ; and the idea suggested 
to our minds by the mention of his name is the offering made 
by him in the character of the Great High-Priest of our salvation. 

To set up in our Chapters the kingly office, the symbol of earthly 
rulership, above the sanctity of the High-Priesthood, is to innovate 
on the plainest facts in the Jewish polity, destroy the finest sym- 
bolism to be found in the threefold offices of the Chapter, and do 
violence to our ideas of natural propriety. 

It has also been urged that the use of the word Scribe, as applied 
to Haggai, is incorrect. The word is of frequent use in the Scrip- 
tures, and is applied by Hebrew writers to the minor prophets. 
In this sense it is used in connection with Haggai. 

♦Patrick. Com., vol. i., p. 266. 

tL. Hynemann, Mirror and Keystone, vol. iv., p. 103. 



136 GUIDE TO THE R. A. CHAPTER. 

JEWELS AND CLOTHING. 

The jewels of a Chapter are of gold or yellow metal, 
suspended within a triangle. 

The symbolic color of this degree is scarlet. 

The collar and sash of a Royal Arch Mason are 
scarlet, edged with gold. 

The apron is of white lambskin, lined and bound 
with scarlet; on the flap of which should be placed a 
triple tau within a triangle, and all within a circle. 

Chapters of Royal Arch Masons are " dedicated to 
Zerubbabel." 

Candidates receiving this degree are said to be 
" exalted to the most sublime degree of the Royal 
Arch." 

A Royal Arch Chapter represents the Tabernacle 
erected by our ancient brethren near the ruins of King 
Solomon's Temple. 



IlllllHffl'lUIIIHIil 



The Triple Tau 



Is formed by the junction of three tau crosses, T, so called from 
their resemblance to the letter tau of the Greeks. 

This emblem was early appropriated to the Koyal Arch, but its 
origin and meaning has never been satisfactorily explained. In 
England it is called the " grand emblem of Koyal Arch Masonry," 
and the English lectures thus explain it : " The triple tau forms 
two right angles on each side of the exterior lines, and another at 
the center, by their union ; for the three angles of each triangle are 
equal to two right angles. This being triplined illustrates the 



l 



ROYAL ARCH. 



137 



jewel worn by the Companions of the Eoyal Arch ; which, by its 
intersection, forms a given number of angles, that may be taken 
in five several combinations ; and reduced, their amount in right 
angles will be found equal to the five Platonic bodies which 
represent the four elements and the sphere of the universe." 
Some have supposed this emblem to be an allusion to the three 
Great Lights of Masonry; others interpret it to be the letters H. T., 
the initials of Hiram of Tyre, or those of Templum Hierosolymae, 
the Temple of Jerusalem; while others assert that it is only a 
modification of the Hebrew letter Schin, <$. Perhaps its true sig- 
nification may be the following: The device on the banner of the 
tribe of Levi is supposed to have been a dagger. The triple tau, 
or three daggers, may be emblematic of the three offices into which 
the children of Levi were installed, and to which they were set 
apart by the command of God, viz., High-Priest, Priests and 
Levites. 

However this may be, the true symbolism of the triple tau 
undoubtedly is to represent the sacred name of the Great I Am, 
and as such was appropriately adopted by Eoyal Arch Masons as 
an emblem to designate those who have been taught the subliine 
secrets of that august degree. 



THE LECTUEE 

Of this degree is divided into two sections, and should 
be well understood by every Eoyal Arch Mason; upon 
an accurate acquaintance with it will depend his use- 
fulness at our assemblies; and without it he will be 
unqualified to perform the duties of the various stations 
in which his services may be required by the Chapter. 



SECTION FIRST. 

This section explains the mode of government and 
organization of a Chapter; it designates the appellation, 
number and situation of the several officers, and 



138 



GUIDE TO THE R. A. CHAPTER. 



points out the purposes and duties of their respective 
stations. 



it -£ * 


d 


% A * 

4i T - H * "W 

a? * «* ■ 

1° * P 


[5 



OPENING 



n T 

m m m 



DEVOTIONS. 

Our Father, who art in heaven, hallowed be 

thy name. Thy kingdom come. Thy will be 

done on earth as it is in heaven. Give us this 

day our daily bread. And forgive us our 



ROYAL ARCH. 139 

trespasses, as we forgive those who trespass 
against us. And lead us not into temptation; 
but deliver us from evil: For thine is the 
kingdom, and the power, and the glory, forever 
Amen. 



CHARGE AT OPENING. 

Now we command you, Brethren, that ye 
withdraw yourselves from every brother that 
walketh disorderly, and not after the tradition 
which ye received of us. For yourselves 
know how ye ought to follow us ; for we 
behaved not ourselves disorderly among you. 
Neither did we eat any man's bread for nought; 
but wrought with labor and travail night and 
day, that we might not be chargeable to any 
of you; not because we have not power, but to 
make ourselves an ensample unto you to 
follow us. For even when we were with you, 
this we commanded you, that if any would not 
work, neither should he eat. For we hear that 
there are some which walk among you disor- 
derly, working not at all, but are busy-bodies. 
Now them that are such, we command and 



140 GUIDE TO THE It. A. CHAPTER. 

exhort, that with quietness they work, and eat 
their own bread. But ye, Brethren, be not 
weary in well-doing. And if any man obey 
not our word by this epistle, note that man, 
and have no company with him, that he may 
be ashamed. Yet count him not as an enemy, 
but admonish him as a brother. Now the 
Lord of peace himself give you peace always 
by all means. The Lord be with you all. — 
II. Thess., Hi., 6-16. 



m m 



SECTION SECOND. 

This section is fully supplied with illustrations of 
historical truth. It amplifies, in beautiful and striking 
colors, that prosperity and happiness are the sure 
attendants of perseverance and justice ; while dishonor 
and ruin invariably follow the practice of vice and 
immorality. It contains much that is beautifully illus- 
trative of the preceding degrees; a perfect knowledge 
of which is essential to the accomplished and well- 
informed Mason. 

The eikst clause furnishes us with many interesting 
particulars relative to the state of the Fraternity 



ROYAL ARCH. 141 

during and since the reign of King Solomon ; and 
illustrates the causes and consequences of some very 
important events which occurred during his reign. 



RECEPTION. 

n n n 



■i 



n 



The following passages of Scripture, with Prayer, are 
introduced during the ceremony of exaltation : 

I will bring the blind by a way that they knew 
not; I will lead them in paths that they have 
not known; I will make darkness light before 
them, and crooked things straight. These 
things will I do unto them, and not forsake 
them. 



At every stage in Masonry great moral truths are presented to 
the neophyte and enforced by impressive lessons. So here, at the 
very threshold of this most sublime degree, we are taught to put 
our trust in the Name of the Loed, and are assured that whatever 
may befall us, the Lion of the tribe of Judah will not forsake us. 
By Lis power, when all human efforts failed, we were raised; and 
now, in our search for further light, we are taught that if wo put 



142 GUIDE TO THE E. A. CHAPTER. 

our whole trust in him, we shall not be cast down; for, although 
we may be led through the valley of the shadow of death, yet we 
shall not perish. 



He that humbleth himself shall be exalted. 



Humility is -a virtue absolutely essential to an earnest seeker after 
truth. The Mason who would successfully prosecute his inquiries 
into the mysterious ways of nature, or make any progress toward 
the sublime truths which underlie the great fabric of Freemasonry, 
must, at the very outset of his investigations, lay aside all pride of 
learning, and all worldly arrogance, and, clad in the sable garb of 
humility, seek for the brightest manifestations of truth deep down 
among the lowly. The candidate, having been already taught to 
put his trust in God, is, therefore, reminded that a knowledge of 
truth is only attained after humble and patient search, and he is 
commanded to stoop low; for "he that humbleth himself shall be 
exalted." 

The Catenarian Arch made use of in this degree by some writers 
is evidently an innovation. A due consideration of the lecture will 
enable us to avoid this modern error. There can be but one form 
to the Royal Arch, and a due attention to this subject will insure 
not only strict propriety and solemnity in the ceremonies, but also 
a correct knowledge of the beautiful symbolism intended to be 
taught. 

We are consequently instructed to make a proper use of our 
sublime secrets, and to communicate them only in the ancient 
mode; and more, we learn to begin every important undertaking 
by looking to the Deity for aid and support. 

****** 



ROYAL ARCH. 



143 



PKAYEK. 
thou eternal and omnipotent Jehovah, the 
glorious and everlasting I AM, permit us, thy 
frail, dependent, and needy creatures, in the 
name of our Most Mccellent and Supreme High- 
Priest, to approach thy divine Majesty. And 
do thou, who sittest between the Cherubim, incline 
thine ear to the voice of our praises and of our 
supplication: and vouchsafe to commune with 
us from off the mercy seat. We humbly adore 
and worship thy unspeakable perfections, and 
thy unbounded goodness and benevolence. We 
bless thee, that when man had sinned, and 
fallen from his innocence and happiness, thou 
didst still leave unto him the powers of reason- 
ing and the capacity of improvement and of 
pleasure. We adore thee, that amidst the pains 
and calamities of our present state, so many 
means of refreshment- and satisfaction are 
afforded us, while traveling the rugged path of 
life. And thou who didst aforetime appear 
unto thy servant Moses, in a flame of fire, out of 
the midst of a bush, enkindle, we beseech thee, 
in each of our hearts, a flame of devotion to 
thee, of love to each other, and of benevolence 
and charity to all mankind. May the vails of 



144 GUIDE TO THE R. A. CHAPTER. 

ignorance and blindness be removed from the 
eyes of our understandings, that we may behold 
and adore thy mighty and wondrous works. 
May the rod and staff of thy grace and power 
continually support us and defend us from the 
rage of all our enemies, and especially from the 
subtility and malice of that old serpent, who, 
with cruel vigilance, seeketh our ruin. May the 
leprosy of sin be eradicated from our bosoms, and 
may Holiness to the Lord be engraven upon all 
our thoughts, words, and actions. May the 
incense of piety ascend continually unto thee, 
from off the altar of our hearts, and burn day and 
night, as a sweet-smelling savor unto thee. May 
we daily search the records of truth, that we may 
be more and more instructed in our duty; and 
may we share the blessedness of those who 
hear the sacred word and keep it. And, finally, 
merciful Father, when we shall have passed 
through the outward vails of these earthly 
courts, when the earthly house of this Taber- 
nacle shall be dissolved, may we be admitted into 
the Holy of Holies above, into the presence of the 
Grand Council of Heaven, where the Supreme 
High- Priest forever presides — forever reigns. 

Amen. — So mote it be. 



ROYAL ARCH. 



145 



• The posture of prayer among the Jews was mostly standing, but 
when the occasion was one of especial solemnity or humiliation, 
it was naturally expressed by kneeling. In the latter posture alone 3 
the foregoing sublime prayer should always be reverently offered. 



n 

& 9 




I ; ' ' ..•••• ■.:;-' : '" 



SILENCE AND SECRECY. 

Mysteey has charms as well as power. ' ' The entire fabric of 
the universe is founded on secrecy; and the great Life-force which 
vivifies, moves, and beautifies the whole, is the profoundest of all 
mysteries. We cannot, indeed, fix our eyes on a single point in 
creation which does not shade off into mystery and touch the 
realms of Eternal Silence." 

The first obligation of a Mason — his supreme duty — his chief 
virtue— : is that of silence and secrecy. This primary duty is 
particularly enforced in this degree ; and along with it are likewise 
inculcated, in the most solemn manner, the three-fold duties which 
Royal Arch Masons owe to God, to their fellow beings, and to 
themselves. No one that deserves the name can ever forget the ties 
of a Royal Arch Mason. And if the lesson is heeded the initiate 
must become a true friend, a pure patriot, and a better man. 



146 



GUIDE TO THE E. A. CHAPTER. 



Now Moses kept the flock of Jethro, his 
father-in-law, the priest of Midian; and he led 
the flock to the back side of the desert, and 
came to the mountain of God, even to Horeb. 
And the Angel of the Lord appeared unto him 
in a flame of lire, out of the midst of a bush; 
and he looked, and behold the bush burned 




with fire, and the bush was not consumed. 
And Moses said, I will now turn aside and see 
this great sight, why the bush is not burnt. 
And when the Lord saw that he turned aside 
to see, God called unto him out of the midst of 



EOYAL ARCH. 147 

the bush, and said, Moses! Moses! And he 
said, Here am I. And he said Draw not nigh 
hither: put off thy shoes from off thy feet, for 
the place whereon thou standest is holy ground. 
Moreover, he said, I am the God of thy father, 
the God of Abraham, the God of Isaac, and 
the God of Jacob. And Moses hid his face, 
for he was afraid to look upon God. — Exod. 
iii, 1-6. 



As the Royal Arch Mason must make himself thoroughly ac- 
quainted with the leading events in the exodus of the children of 
Israel, if he would understand those instructions which distinguish 
him from the rest of the Fraternity, it is peculiarly appropriate 
that his attention should be drawn to that passage of Scripture 
which relates the circumstances under which the Jewish law-giver 
was commissioned by the Almighty to conduct the children of 
Israel out from the land of Egypt. 

It was in the seclusion and simplicity of his shepherd life that 
Moses received his call as a prophet. The traditional scene of this 
great event is in the valley of Shoayb, on the north side of Jebel 
Musa, or Mount Horeb. Upon the mountain was the well-known 
acacia or shittim tree, the thorn tree of the desert, spreading out 
its tangled branches, thick set with white thorns, over the rocky 
ground. It was this tree which became the symbol of Divine 
Presence; a flame of fire in the midst of it, in which the dry 
branches would have naturally crackled and burnt in a moment, but 
which played around it without consuming it. The rocky ground 
at once became holy, and that it might not be polluted, Moses was 
commanded to put off his shepherd's sandals. Removing the shoes 
was an ancient custom of general practice in performing religious 
rites. The Jewish priesthood sacrificed with bare feet. The 
Cretans made it penal for any person to enter the Temple of Diana 
with covered feet: and even th6 Roman ladies of the highest rank 



148 GUIDE TO THE E. A. CHAPTER. 

were not excused from this requirement when they entered the 
Temple of Vesta. This custom is still preserved among the nations 
of the East. A learned writer thus symbolizes the lesson of tha 
Burning Bush: "As Moses was commanded to pull his shoes from 
off his feet, on Mount Horeb, because the ground whereon he trod 
was sanctified by the presence of the Divinity; so the Mason who 
would prepare himself for this august stage of Masonry should 
advance in the path of truth, be divested of every degree of arro- 
gance, and come as a true Acacian, or blameless worshiper, with 
innocence, humility, and virtue, to challenge the ensigns of an 
Order, whose institutions are founded on the most sacred principles 
of religion." 



Zedekiah was one-and-twenty years old when 
he began to reign, and reigned eleven years in 
Jerusalem. And he did that which was evil in 
the sight of the Lord his God, and humbled not 
himself before Jeremiah the prophet speaking 
from the mouth of the Lord. 

And he also rebelled against King Nebuchad- 
nezzar, and stiffened his neck, and hardened 
his heart, from turning unto the Lord God of 
Israel. Moreover, all the chief of the priests, 
and the people, transgressed very much after all 
the abominations of the heathen, and polluted 
the house of the Lord, which he had hallowed 
in Jerusalem. And the Lord God of their 
fathers sent to them by his messengers, because 
he had compassion on his people and on his 
dwelling-place. But they mocked the messen- 



ROYAL ARCH. 149 

gers of God, and despised his words and misused 
his prophets, until the wrath of the Lord arose 
against his people, till there was no remedy. 

Therefore he brought upon them the King of 
the Chaldees, who slew their young men with 
the sword in the house of their sanctuary, and 
had no compassion upon young man or maiden, 
old men, or him that stooped for age; he gave 
them all into his hand. And all the vessels of 
the house of God, great and small, and the 
treasures of the house of the Lord, and the 
treasures of the king, and of his princes; all 
these he brought to Babylon. And they burnt 
the house of God, and brake down the wall 
of Jerusalem, and burnt all the palaces thereof 
with fire, and destroyed all the goodly vessels 
thereof. And them that had escaped from the 
sword carried he away to Babylon; where they 
were servants to him and his sons, until the 
reign of the kingdom of Persia. 

How solemn and mournful in its sublimity is this description ! 
"We have followed the history of God's people step by step, 
commencing with their exodus from Egypt. We have seen the 
miraculous interposition of the Almighty in their behalf, on the 
banks of the Red Sea, in the wilderness, and on many a battle- 
field. We have seen the Jewish people increase in power, riches, 
and glory, until the splendor of their chief city and capital rivaled, 
if it did not surpass, all the world in its magnificence. We have 



EOYAL ARCH. 151 

seen the foundations of the temple laid by the wisest king that 
ever wore a crown, and have watched its rapid progress toward 
completion, dazzled and amazed at its exuberant beauty and cost- 
liness. We have seen the temple completed, the pride and glory 
of the Hebrew nation, the wonder of the past, the earthly symbol 
of the heavenly temple of the new Jerusalem. As we turn back 
to the days of Solomon, and see the unexampled prosperity of 
the nation, the wisdom by which he was inspired, and remember 
the wondrous protection vouchsafed to his chosen people by God, 
we forget, for the moment, how desperately wicked that people 
became, how grievously they sinned, and dream that such a people 
must be happy. But, alas! how vain our fancy! How terrible 
was their punishment! What a crowd of sad emotions rush 
through our minds as we are recalled to our senses and behold the 
utter desolation of Jerusalem, and the sack and destruction of the 
house of the Lord. The miseries of the siege, the rivers of blood 
poured out in vain to defend the city, the final assault with its 
awful carnage, the butchery of the old and feeble, the unbridled 
license and lust of the Chaldean soldiery, the long and dreary 
march of the captive Hebrews in the triumphal train of Nebuchad- 
nezzar, the hardships and terrible trials of the captivity; these, and 
much more, pass in review before our mental vision, and, like the 
sons of Israel in a strange land, we weep when- we remember Zion. 



THE SECOND CLAUSE 

Introduces a new era, and is replete with the most 
valuable information. It inculcates the great virtues 
of faith and perseverance, and demonstrates that virtue 
will sooner or later receive its reward. The ceremonies 
and lessons made use of are inexpressibly grand and 
imposing, and are well calculated to lead the mind to 
the praise and adoration of the Great I Am. 

In the first year of Cyrus, King of Persia, the Lord 
stirred up the spirit of Cyrus, King of Persia, that he 
made a proclamation throughout all his kingdom, and 
put it also in writing 



152 GUIDE TO THE E. A. CHAPTER. 

PROCLAMATION. 

Thus saith Cyrus, King of Persia, the Lord 
God of heaven hath given me all the kingdoms 
of- the earth, and he hath charged me to build 
him an house at Jerusalem, which is in Judah. 
Who is there among you of all his people ? his 
God be with him, and let him go up to Jerusa- 
lem, which is in Judah, and build the house of 
the Lord God of Israel, (he is the God) which 
is in Jerusalem. — Ezra i., 2, 3. 

The seventy years, which the prophet Jeremiah had foretold 
should be the duration of Judah's captivity, were now just expired. 
King Cyrus, inspired by Goi>, and prompted by the counsels of 
Daniel and the prophecies of Isaiah, issued his royal decree for 
the liberation of the Hebrew captives, in the first year of his reign, 
b. c. 536. 

With what joy must this proclamation have been heard by the 
sons and daughters of Israel, whose harps, hanging on the willows, 
had been for seventy years untuned to the songs of Zion ! With 
what alacrity the children of the captivity, under the lead of the 
chief of the fathers, must have girded themselves for their 
departure, to rebuild their city and temple ! 

The principal people of the tribes of Judah and Benjamin, with 
the Priests and Levites, to the number of 42,380, having been 
supplied by those who remained behind, with many valuable 
treasures, and having in charge five thousand and four hundred 
holy vessels of gold and silver belonging to the temple, which had 
been carried away into Babylon, immediately departed for 
Jerusalem. 

Among their leaders there are three that deserve especial 
mention. 

Joshua, who was the High-Priest by lineal descent from the 
Pontifical family, succeeded to that office on the death of his 
father, Jozadak, who died in Babylon during the captivity. The 



ROYAL ARCH. 153 

latter became High-Priest at the death of Seraiah, who held that 
office at the time of the destruction of the temple, and was slain by 
Nebuchadnezzar at Biblah. 

Zerubbabel, or Sheshbazzar, as he was called in Babylon, was 
the son of Selathtel, the son of Jehoiachin, and the direct lineal 
successor to the regal office of Judah. He was the acknowledged 
' ' Prince of Judah, or Prince of the Captivity. " He was also 
appointed by Cyrus the governor of Judea, and in both of these 
capacities was the recognized civil leader of the returning captives, 
as Joshua was the ecclesiastical. 

Haggai, the Scribe, or Prophet, who was associated with the two 
just mentioned, was, according to tradition, born in Babylon, and 
was but a young man when he went up to Jerusalem. With regard 
to his tribe and parentage, both history and tradition are alike 
silent. He was the first of those who prophesied after the captivity, 
and on the accession of Darius to the throne, by the direction of 
God, incited the people to renew and complete the work on the 
temple, which had been suspended. 

The journey from Babylon to Judea occupied about four months. 
The Jews left Babylon about the middle of the month Chisleu, 
and arrived at Jerusalem in the month Nisan. * As soon as they 
came thither, they dispersed themselves according to their tribes 
and the families of their fathers, into their several cities, and 
betook themselves to rebuilding their houses and preparing the 
land for raising the necessary sustenance. 

On the first day of the month Tisri, the people assembled at 
Jerusalem and celebrated the Feast of Trumpets. Having pre- 
viously erected a tabernacle and set up the altar, on the tenth of 
the same month, they kept, with all the ancient solemnities, the 
great day of Expiation, followed on the fifteenth and succeeding 
days by the Feast of Tabernacles. The feasts and sacrifices of the 
Jewish religion having been thus restored, the people at once 
began to collect the offerings for the rebuilding of the temple. 

The foundations of the new edifice were not laid, however, until 
the month Zif of the following year, the first year being consumed 
in necessary preparations. During this period the number of the 
people at Jerusalem was occasionally augmented by the arrival of 
small parties of those who were left behind in Babylon by the 
main body under Zerubbabel, and who afterward came up to 
assist their brethren in rebuilding the house of the Lord. 
* Dr. Prideaux, Con., vol. i. p. 232. 



154 



GUIDE TO THE R. A. CHAPTER. 



These small parties were composed mostly of those who were 
settled in the more remote provinces of the empire, and on that 
account did not hear the good news contained in the proclamation 
of Cyeus in time for them to go up with Zerttbbabel, as the latter 
must have left Babylon within a month after the decree was issued. 
When the liberation of the Hebrew captives was made known to 
them, coupled with the tidings that the vast body of their brethren 
had already departed with such haste for Jerusalem, they joyfully 
accepted the offer to return to their native Israel, although they were 
at first doubtful of what reception they would meet on their arrival. 



Behold, when I come unto the children of 
Israel, and shall say unto them, The God of 
your fathers hath sent me unto you: and they 
shall say to me, What is his name ? what shall 
I say unto them ? 

^c ^ ^ %. >K ^ 

I am that I am: Thus shalt thou say unto the 
children of Israel, I AM hath sent me unto you. 

Being assured that the same everlasting and eternal God, the 
I AM, who revealed himself to Moses at the Burning Bush, and 
who brought forth their fathers out of Egypt with a mighty hand 
and an outstretched arm, would also sustain and defend them in 
the long and perilous' journey across the desert or over the 
mountains, they hesitated no longer. They at once turned their 
backs upon all the fascinations and luxuries of Babylon, and left 
the domes and spires of that idolatrous city, glistening in the 
sunlight behind them, as they resolutely started forth on their 
toilsome march. With a sublime faith and an unselfish desire to 
honor the God of their fathers by rebuilding the temple to his 
Great and Sacred Name, they sought not to subserve their own 
ease and comfort; but, on the contrary, although their journey 
might be long, tedious and dreary, and their pathway rough, 
rugged and dangerous, yet they were determined to overcome 



ROYAL ARCH. 155 

every obstacle, endure every hardship, and brave every danger to 
promote that great and glorious work. What a lesson of faith, of 
unfeigned piety, of love to God, and of devotion and obedience to 
his service, does this little band of Hebrew captives, in a strange 
land, surrounded by all the allurements and temptations of an 
Eastern capital, set before us ! How strikingly was that faith and 
devotion subsequently rewarded by the discovery of those 
inestimable treasures which gladdened their hearts, and which 
to-day thrill ours with an unspeakable joy ! 






Return of the Captives from Babylon to Jerusalem. 

There were two routes from Babylon to Jerusalem ; one across 
the northern part of the Desert of Arabia, which was but little 
frequented; and the other up by the banks of the River Euphrates 
and around by the way of Tadmor and Damascus, and so down 
into Palestine by the plains of Jordan. The latter was, unques- 
tionably, the route taken by the Chaldeans when returning with 
their captives from the destruction of Jerusalem, and such would 
naturally be the route of those returning from the captivity, as in 
this way they would avoid crossing an extensive desert which 
could supply neither water nor provisions. 



Lord, I cry unto thee: make haste unto me: 
give ear unto my voice. Let my prayer be 
set forth before thee as incense, and the lifting 
up of my hands as the evening sacrifice. Set a 



156 GUIDE TO THE E. A. CHAPTER. 

watch, Lord, before my mouth ; keep the 
door of my lips. Incline not my heart to any 
evil thing, to practice wicked works with men 
that work iniquity. Let the righteous smite 
me, it shall be a kindness; and let him reprove 
me, it shall be an excellent oil. Mine eyes 
are unto thee, Gk)D the Lord; in thee is my 
trust; leave not my soul destitute. Keep me 
from the snare which they have laid for me, 
and the gins of the workers of iniquity. Let 
the wicked fall into their own nets, whilst that 
I withal escape. 

I cried unto the Lord with my voice; with 
my voice unto the Lord did I make my suppli- 
cation. I poured out my complaint before 
him: I shewed before him my trouble. When 
my spirit was overwhelmed within me, then 
thou knewest my path. In the way wherein 
I walked, have they privily laid a snare for me. 
I looked on my right hand, and beheld, but 
there was no man that would know me; refuge 
failed me; no man cared for my soul. I cried 
unto thee, Lord: I said, thou art my refuge, 
and my portion in the land of the living 



ROYAL ARCH. 157 

Attend unto my cry; for I am brought very 
low: deliver me from my persecutors; for they 
are stronger than I. Bring my soul out of 
prison, that I may praise thy name. 



Hear my prayer, Lord, give ear to my 
supplications; in thy faithfulness answer me, 
and in thy righteousness. And enter not into 
judgment with thy servant ; for in thy sight 
shall no man living be justified. For the 
enemy hath persecuted my soul ; he hath 
smitten my life down to the ground; he hath 
made me to dwell in darkness. Therefore is 
my spirit overwhelmed within me; my heart 
within me is desolate. Hear me speedily, 
Lord; my spirit faileth; hide not thy face from 
me, lest I be like unto them that go down into 
the pit. Cause me to hear thy loving-kindness 
in the morning; for in thee do I trust ; cause 
me to know the way wherein I should walk; 
for I lift up my soul unto thee. Teach me to 
do thy will; for thou art my God; bring my 
soul out of trouble, and of thy mercy cut off 
my enemies, for I am thy servant. 



158 GUIDE TO THE K. A. CHAPTEK. 



THE UPPER KOUTE. 



Those who took the upper or northern route usually ascended 
on the eastern banks of the Euphrates, crossing that river in the 
vicinity of Circesium. Their course then lay up the west bank of 
the river, occasionally diverging from it, and then approaching it 
again, and, perhaps, following the winding of the bank for a 
considerable distance, until nearly opposite Palmyra or Tadmor, 
when it led in a westerly direction to that city, distant about twenty 
milas through the wilderness. 

Palmyra, or "Tadmor, in the wilderness," was built by King 
Solomon, and was one of the most magnificent cities of the world. 
It was situated about one hundred miles east of Damascus, on a 
kind of oasis, separated from the habitable earth by a vast expanse 
of barren sands. Situated in the midst of this vast and arid plain, 
it was immediately surrounded by the most luxuriant vineyards, 
and beautiful groves of fig and palm trees, from the latter of which 
both its Hebrew and Greek names were derived. 

Its situation was such as to draw to it, in its earlier days, the 
entire inland commerce between the great Persian empire on the 
East, and the countries lying on the Mediterranean Sea. Here the 
immense and richly-laden caravans from the East stopped and 
unloaded their treasures, which were exchanged for the commodities 
of the West; and hence it became not only a source of great 
revenue to Solomon, but was itself, perhaps, the richest city in the 
world. Its ruins are among the most famous monuments of past 
ages, and consist of almost countless remains of architectural 
splendor. In fact, it is now almost a forest of Corinthian pillars, 
erect and fallen. "In the space covered by these ruins," says a 
celebrated modern traveler, "we sometimes find a palace of which 
nothing remains but the court and the walls; sometimes a temple 
whose peristyle is half thrown down; and then a portico or gallery, 
or triumphal arch. Here stood groups of columns whose sym- 
metry is destroyed by the fall of some of them; there we see them 
ranged in rows of such length that, like rows of trees, they deceive 
the sight, and assume the appearance of solid walls. And if we cast 
our eyes on the ground we behold nothing but subverted shafts, 
some above others, shattered to pieces or dislocated in their joints. 
And whichever way we look, the earth is strewed with vast stones 
half buried with broken entablatures, mutilated friezes, disfigured 
relics, effaced sculptures, violated tombs, and altars defi] ed with di ist " 



ROYAL ARCH. 159 

From Palmyra, the returning captives pursued their devious and 
rugged way to Damascus, and thence in a southerly direction over 
the mountainous ranges of Ancient Syria, Iturea, and Upper Israel, 
until they reached the plains of the Jordan, passing the famous 
clay-ground between Succoth and Zarthan, where the holy vessels 
for King Solomon's Temple were cast. Thus their weary and travel- 
worn feet again pressed the sacred soil of the Holy Land, and as 
they approached Jerusalem we can imagine with what mingled 
feelings of joy and sadness they beheld its ruins in the distance. 
Mournful, indeed, must have been their thoughts as they remem- 
bered the sack and destruction of their beauteous city — sad, 
indeed, must have been their memories of the captivit}'; and 
yet how their hearts must have swelled with pride and joy, as 
with the eye of faith they saw the city and temple of the Lord 
arise again, phcenix-like, from the ruin and desolation of Judah. 
With what alacrity must they have hastened over the brief distance 
still separating them from the longed-for Mount Moriah. They 
must have forgotten, in the inspiration of the scene, that they 
were weary, worn, and foot-sore; for now, although rough and 
rugged had been the road, long and toilsome their march, yet, 
sustained by a firm trust in the Geeat I Am, they had arrived at 
their journey's end. 

* * * H« * * 

Arrival at Jerusalem. 




The children of Israel, after their arrival at Jerusalem, erected 
a Tabernacle, similar in form to that of Moses'.* Tradition, 
however, informs us that the Tabernacle of Zektjbbabel differed 
from that of Moses' in many particulars. The most holy place of 

* Bishop Patrick. Commeniaries on 1 Chron., ix. 11. 



160 



GUIDE TO THE R. A. CHAPTER. 



the original tabernacle contained the Ark of the Covenant, and 
the whole structure was designed wholly for the worship of God. 
That of Zerubbabel was used as a temporary place of worship, 
and the Sanctuary was also used for the meetings of the Grand 
Council, consisting of Joshua, Zerubbabel and Haggm. This 
tabernacle, according to the Masonic tradition, was divided into 
apartments by cross vails of blue, purple, scarlet, and white, at 
which guards were stationed. 

Impostors among the Workmen. 

Sacred history relates that "When the adversaries of Judah 
and Benjamin heard that the children of the captivity builded the 
temple unto the Lord God of Israel; then they came to Zerub- 
babel, and to the chief of the fathers, and said unto them, Let us 
build with you; for we seek your God, as ye do; and we do sacrifice 
unto him, since the days of Esar-Haddon, King of Assur, which 
brought us up hither. But Zerubbabel and Joshua and the rest of 
the chief of the fathers of Israel said unto them, Ye have nothing 
to do with us to build an house unto our God; but we, ourselves 
together, will build unto the Lord God of Israel, as King Cyrus, 
the King of Persia hath commanded us.''* 

Masonic tradition asserts the same fact with more detail. From 
it we learn that no impostors from among these "adversaries," 
were permitted to engage in any part of the work, and, for this 
reason, the most scrupulous care was taken to ascertain the lineage 
of all the workmen. None, were given employment unless they 
were able to trace their genealogy with certainty from those noble 
families of Giblimites who wrought so hard at the building of the 
first temple. These alone were permitted to engage in the great 
and glorious work of rebuilding the house of the Lord. 

It is to be further remarked that among those who returned to 
labor on the second temple were many old men who had seen the 
glory of the first, and were present at its destruction by Nebu- . 
zaradan, the lieutenant of the Chaldean monarch. This fact has 
been often doubted, but evidently without due consideration, for 
it is plainly asserted in Scripture.* In this connection, it must be 
remembered that the seventy years of captivity began from the 
fourth year of Jehoiachim, and that only fifty-two years intervened 
between the destruction of the temple and the return of Zerub- 

*Ezra, iv. 1-3. tEzra, iii. 12, and Haggai, ii. 3. 



ROY\L ARCH. 161 

babel. If a Most Excellent Master had been twenty-three years 
of age when King Solomon's temple was destroyed, he would have 
been only seventy-five years old when the Hebrew captives reached 
Jerusalem. This view of the subject at once relieves the statement 
of all apparent inconsistency, and makes the matter plain to our 
comprehension. 

h n p 

m 9 & @ 9 9 

Blue is emblematic of universal friendship and benev- 
olence, and teaches us that those virtues should be as 
expansive in the breast of every Mason as the blue 
vault of heaven itself. 

And Moses answered and said, But, behold, 
they will not believe me, nor hearken unto my 
voice : for they will say, The Lord hath not 
appeared unto thee. And the Lord said unto 
him, What is that in thine hand ? And he said, 
A rod. And he said, Cast it on the ground. 
And he cast it on the ground, and it became a 
serpent; and Moses fled from before it. And 
the Lord said unto Moses, Put forth thine 
hand, and take it by the tail. And he put 
forth' his hand, and caught it, and it became a 
rod in his hand. That they may believe that 
the Lord God of their fathers, the God of 
Abraham, the God of Isaac, and the God of 
Jacob hath appeared unto thee. 

The serpent is a symbol of frequent use in all the various rites, 
though of not so general use in the York rite as in the others. 



162 GUIDE TO THE E. A. CHAPTER. 

Much speculation has been indulged in as to the miracle of Moses' 
Eod; and many strange and fabulous traditions are given by 
Oliver and other writers. 

The rod of Moses was undoubtedly the ordinary pastoral staff 
or crook of the shepherd, which he was using while tending the 
flocks of Jetheo, and all its efficacy and superiority was due alone 
to the divine power of God. 

The symbol of the serpent may naturally be employed to remind 
us of the fall of the race in Adam by the wiles of the tempter, and 
of the promised restoration of the race by the bruising of the 
serpent's head by the seed of the woman. It thus alludes to the loss 
and recovery. 

The Ark of Safety. 

The first ark, or, as it is commonly called, the ark of Noa.h, was 
constructed by Shem, Ham, and Japhet, under the direction of 
Noah, and in obedience to the command of God. 

n n n i 

9 @ 9 9 9 9 9 

Purple, being formed of a due admixture of blue and 
scarlet, is intended to remind us of the intimate con- 
nection which exists between symbolic Masonry and 
the Royal Arch degrees. 

And the Lord said furthermore unto him, 
Put now thy hand into thy bosom. And he put 
his hand into his bosom; and when he took it 
out, behold, his hand was leprous as snow. And 
he said, Put thine hand into thy bosom again. 
And he put his hand into his bosom again ; 
and plucked it out of his bosom, and, behold, 
it was turned again as his other flesh. And it 
shall come to pass, if they will not believe thee. 



ROYAL AECH. 163 

neither hearken to the voice of the first sign, 
that they will believe the voice of the latter sign. 

The leprous hand is another of those symbols employed in the 
rituals of Masonry which refer to a loss and a recovery. Leprosy 
was a loathsome disease of the skin and tissues, and was regarded 
by the Jews and other ancient nations as a judgment from the hand 
of God ; and was, therefore, believed to be entirely incurable except 
by miraculous power. The restoration of the leprous hand to 
health was, therefore, a striking symbol of the Divine Presence 
with Moses, and serves to assure the neophyte in search after truth 
that the Deity will reward his earnest labors. 

The Ark of Alliance. 

The second ark, or ark of alliance, was constructed by Moses, 
A t:oliab, and Bezaxeel, in accordance with a pattern given by 
God. It, was the first constructed, as it was the first in importance, 
ot all the furniture of the original tabernacle. Its chief use seems 
to have been to contain, inviolate, the Divine autograph -of the 
two tables, and to serve as the visible seat of the Divine Presence. 
It was also a pledge to the people of Israel of the solemn covenant 
which God had made with his chosen servants. 

n n n i 

m 99 mm 9 

Scarlet is emblematic of that fervency and zeal which 
should actuate all Royal Arch Masons, and is peculiarly 
characteristic of this degree. 

And it shall come to pass, if they will not 
believe also these two signs, neither hearken 
unto thy voice, that thou shalt take of the water 
of the river, and pour it upon the dry land: and 
the water which thou takest out of the river 
shall become blood upon the dry land, 



164 GUIDE TO THE R. A. CHAPTER. 

The symbol of the water turned to blood, like the others we have 
considered, has also a reference to a loss and a recovery; a transition 
from ignorance to knowledge, from darkness to light, from death 
to life. Its appropriateness in the lessons of a degree like the 
Royal Arch will be readily seen and understood by all those who 
have studied the teachings of our sublime ritual. 

The Ark of Imitation. 

Here, too, we have an allusion to the third ark, which fills so 
important a place among the relics and symbols of the higher 
degrees of Freemasonry; and concerning which the Fraternity 
possess so many interesting traditions. It was an. exact copy of 
the Ark of the Covenant, and, after its recovery, was placed in the 
sanctuary of the new tabernacle by Joshua, Zeeubbabel, and 
Haggai. 




The Signet of Truth. 

It is impossible to ascertain the precise form of the signet of 
Zeeubbabel, or the inscription thereon; although some ingenious 
writers have attempted to do so. Some have supposed it to have 
been a triangular plate; but the most reasonable conjecture is, 
that it was a ring on which was engraved an equilateral triangle 
with the Hebrew letter yod in the center. 

The use of the signet ring was almost universal among the Jews 
and other ancient nations, and frequent references to them are 
found in Scripture. When a king intrusted his signet to a person, 
it conferred on that person the authority and sanction of the 
monarch, and was the usual mode employed to authenticate a 
delegated power. The symbolical use of the signet of Zeeubba- 
bel is to invest the aspirant after truth with a token which shall 
enable him to prosecute his search, and also serve as a pledge of 
his ultimate victory, if he perseveres. 



EOYAL ARCH. 



165 



n 



n 



n 



White is emblematic of that purity of life and recti- 
tude of conduct, by which alone we can expect to gain 
admission into the Holy of Holies above. 




Incense burns upon our holy altar both day and night. 

In the seventh month, in the one and twen- 
tieth day of the month, came the word of the 
Lord by the prophet Haggai, saying, 

Speak now to Zerubbabel, the son of Sheal- 
tiel, governor of Judah, and to Joshua, the 
son of Josedech, the High-Priest, and to the resi- 
due of the people, saying, Who is left among 
you that saw this house in her first glory? and 
how do ye see it now? is it not in your eyes, in 
comparison of it, as nothing? Yet now be 
strong, Zerubbabel, and be strong, Joshua, 



166 GUIDE TO THE K. A. CHAPTER. 

son of Josedech the High-Priest : and be strong, 
all ye people of the land, saith the Lord, and 
work : for I am with you, saith the Lord of 
hosts : according to the word that I covenanted 
with you when ye came out of Egypt, so my 
spirit remaineth among you : fear ye not. For 
thus saith the Lord of hosts, Yet once, it is a 
little while, and I will shake the heavens, and 
the earth, and the sea, and the dry land ; and I 
will shake all nations, and the desire of all 
nations shall come, and I will fill this house with 
glory. The silver is mine, and the gold is mine. 
The glory of this latter house shall be greater than 
of the former, and in this place will I give peace. 
In that day will I take thee, Zerubbabel, 
my servant, the son of Shealtiel, saith the 
Lord, and will make thee as a Signet: fori 
have chosen thee. 



None but those faithful craftsmen who have received the signet 
of Truth can be admitted to participate in building the second 
temple of "Holiness to the Loud" — and for that reason it is abso- 
lutely necessary that every neophyte in Masonic science should 
give evidence of his proficiency in the sublime principles of the 
art, and of his ability to engage in the important work. Being 
satisfied on so vital a point, it is proper that his attention should 
be called to his symbolical working tools, and that he should be 
taught how to usp. them in a proper manner. 



ROYAL ARCH. 167 




The "Working Tools of a Royal Arch Mason may be 
here explained. 

The Working Tools of a Royal Arch Mason 
are the Crow, Pickax, and Spade. The Crow is 
used by operative Masons to raise things of 
great weight and bulk; the Pickax to loosen 
the soil, and prepare it for digging; and the 
Spade to remove rubbish. But the Royal Arch 
Mason is emblematically taught to use them for 
more noble purposes. By them he is reminded 
that it is his sacred duty to lift from his mind 
the heavy weight of passions and prejudices 
which encumber his progress toward virtue, 
loosening the hold which long habits of sin 
and folly have had upon his disposition, and 
removing the rubbish of vice and ignorance, 
which prevents him from beholding that eternal 
foundation of truth and wisdom upon which 
he is to eiect the spiritual and moral temple of 
his second life. 



168 GUIDE TO THE K. A. CHAPTER. 

The industrious student of our mysteries cannot fail to draw 
from these simple tools still further food for moral reflections. 
To such an one the crow will be a striking emblem of uprightness 
of life, integrity of character, and unyielding discharge of duty; 
the sound of the pickax will remind him of the sound of the last 
trumpet, when the grave shall give up its dead; and the qpade will 
depict to his mind the grave itself into which the mortal part of 
man is laid away from sight. 

The Eoyal Arch Mason cannot fail to learn further from the 
diligent use of these implements, that he must search to the very 
foundations which underlie all human knowledge if he would find 
that great object of all his earthly pilgrimage— the end of his labors. 
Truth may be buried for a time under a cumbrous mass of error; 
the ruins of a better civilization may have been thrown down upon 
it; its very existence may be forgotten, but the diligent seeker 
after it will surely find it. 

"Truth crushed to earth shall rise again, 
Th' eternal years of God are hers." 



r, n n i 

9 9 9 9 9 9 



This is the word of the Lord unto Zerubba- 
bel, saying, Not by might nor power, but by 
my spirit. Who art thou, great mountain"? 
Before Zerubbabel thou shalt become a plain, 
and he shall bring forth the head-stone thereof 
with shouting, crying, Grace, grace unto it. 
Moreover, the word of the Lord came unto me, 
saying, The hands of Zerubbabel have laid the 
foundation of this house; his hands shall also 
finish it; and thou shalt know that the Lord of 
hosts hath sent me unto you. For who hath 



ROYAL ARCH. 



169 



despised the day of small things? for they shall 
rejoice, and shall see the plummet in the hand of 
Zeeubbabel, with those seven — Zach. iv. 6-10. 




In our remarks on a preceding degree, we have shown that archeg 
and key-stones were known and employed in the construction oi 
the temple; and it only remains to say that recent discoveries 
have been made of arched passages and vaults under the ancient 
foundations of the temple, which were undoubtedly constructed at 
the time when King Solomon laid those foundations. In Bakt- 
lett's "Walks about the city of Jerusalem" (p. 170) is described 
one of these arched vaults under that part of the Mosque of 0:.iar, 
which occupies the site of the Sanctum Sanctorum of the ancient 
temple. 

n n- n ■ n 

9 9 9 9 9 3 & 



In that day will I raise up the tabernacle of 

David that is fallen, and close up the breaches 

thereof; and I will raise up his ruins, and I will 

build it as in the days of old. — Amos ix. 11. 
8 



170 



GUIDE TO THE It. A. CHAPTEK. 




9 9 & @ 



n n : 




The Ark of 'the ■ Covenant. 

What became of the Ark at the destruction of the temple is a 
question much debated among the Rabbins; but it is agreed on all 
hands that it was not taken to Babylon with the holy vessels. Some 
of the Jewish writers contend that it was taken and hidden in a 
rock by -the prophet Jeremiah, who then sealed up this rock with 
his finger, writing thereon the name of God.* "Others assert that 
King Josiah, being foretold by Huldah, the prophetess, that the 
temple would speedily after his death be destroyed, caused the ark 
to be put in a vault under ground, which Solomon, foreseeing this 
destruction-, had caused of purpose to be built for the preserving 
of it. "f 

*2 Maccabees, ii. 1-7. tPrideaux. Con., vol. i., p 247. 



ROYAL ARCH. 171 

The most learned commentators are of the opinion that it was 
destroyed with the temple. Such is the Masonic tradition, and 
there are many circumstances to confirm its truth. It is certain 
it was not in the second temple; and Dr. Lightfoot, * Dean 
Peideatjx, f and others assert that an exact imitation or copy of the 
original ark was substituted for it in the ceremonials of the second 
temple. Of this imitation, and of its origin and construction, we 
unhesitatingly assert that the traditions of Masonry give the only 
authentic account. And here, too, we have another symbolical 
allusion to a loss and a recovery. 

This imitation or second ark possessed none of the prerogatives 
and honors with which the first ark was invested by God's own 
appointment. There was no cloud of glory over it, and no oracles 
were given from it. It was only a representative or type of the 
original, which was itself but a type of the Messiah. 





In the beginning God created the heaven and 
the earth. And the earth was without form, 
and void; and darkness was upon the face oi 
the deep; and the Spirit of God moved upon 
the face of the waters. And God said, Let 
there be light; and there was light. 

♦Lightfoot. Pros, of the Temple, c. xv., § i. 
+ Prideaas-. Con., vol. i., p. 243. 



172 GUIDE TO THE Pw A. CHAPTER. 

And it came to pass, when Moses had made an 
end of writing the words of this law in a book, 
until they were finished, that Moses commanded 
the Levites which bare the ark of the covenant 
of the Lord, saying, Take this Book of the Law, 
and put it in the side of the ark of the covenant 
of the Lord your God, that it may be there for 
a witness against thee. 

And thou shalt put the mercy-seat above, 
upon the ark: and in the ark thou shalt put the 
testimony that I shall give thee. 

And Moses said, This is the thing which the 
Lord commandeth, Fill an omer of the manna, 
to be kept for your generations; that they may 
see the bread wherewith I have fed you in the 
wilderness, when I brought you forth from the 
land of Egypt. And Moses said unto Aaron, 
Take a pot, and put an omer full of manna there- 
in, and lay it up before the Lord, to be kept for 
your generations. As the Lord commanded 
Moses, so Aaron laid it up before the testimony 
to be kept. 

And the Lord said unto Moses, Bring Aaron's 
rod again before the testimony, to be kept for 
a token. 



JEtOYAL ARCH. 173 




The Pot of Manna. 

The manna was a small, round thing, as small as the hoar-frost 
on the ground. It is described in Scripture as being like coriander 
seed, white, and the taste of it like wafers made with honey. * The 
name is supposed by scholars to be derived from the two words: 
man hu, what is this ? For forty years this article was miraculously 
supplied to the Israelites, while sojourning in the wilderness, it 
having ceased while they were encamped at Gilgal, immediately 
after they had celebrated the passover for the first time in the 
promised land. Three distinct miracles accompanied the gift of 
manna, all wrought in attestation of the sanctity of the Sabbath; 
and which, in this connection, serve to remind the Mason of those 
early instructions which he received as a Fellow-Craft and Mark 
Master. These miracles were as follows: 1. A double quantity 
was supplied on the sixth day; 2. On the Sabbath, or seventh day, 
none was furnished; 3. That which was kept from the sixth to 
the seventh day was good and sweet, while that which was kept 
from any other day to the next day bred worms and became offen- 
sive. To commemorate this long-continued and wonderful miracle, 
Moses was instructed that a golden pot\ should be provided, and 
that an omer or one man's portion of the manna should be put 
therein, and be laid up in the side of the ark. There it was to 
remain for their generations so long as the ark itself existed, as a 
memorial of the miraculous manner in which the children of Israel 
were supplied with that article of food for forty years in the wilder- 
ness. This pot is depicted on Samaritan medals in the form of an 
urn, with a lid or cover. The Rabbins considered the manna to 
be a type of the Jewish Messiah, who was to be the spiritual food 
of his people. It masonically teaches us that as the Israelites fed 
on manna from heaven, so should we spiritually feed on that Truth 
which is the great object of our investigations. 

* Exodus, xvi., 31. t Hebrews, ix., 4. 



174: GUIDE TO THE K. A. CHAPTEE. 



Aaron's Bod. 

. A signal attestation was granted by God to Aaron's official 
authority. Twelve rods or branches of the almond tree were taken, 
one for the head of each house or tribe of Israel; and upon the 
rod of the tribe of Levi was written the name of Aaron. The 
rods were laid together in the tabernacle of the congregation before 
the testimony; and the next day when Moses went into the taber- 
nacle, the rod which had Aaron's name upon it "was budded, and 
brought forth buds, and bloomed blossoms, and yielded almonds." 
This wonderful miracle was made known to the people by an 
exhibition of the rod; but it was immediately taken back into the 
tabernacle, by divine command, to be kept there "for a token 
against the rebels," and also as a testimony of the appointment of 
the Levites to the priesthood. 




The Book of the Law. 

"There was a tradition among the Jews," says Dr. Mackey, 
"that the Book of the Law was lost during the captivity, and that 
it was among the treasures discovered during the building of the 
second temple." Dean Prideaux, to the same effect, says that 
"Many of the ancient fathers hold that all the Scriptures were lost 
and destroyed in the Babylonish captivity, and that Ezra restored 
them all again by divine revelation. Thus saith Irenaeus, and 
thus say Turtullian, Clemens Alexandrinus, Basil, and others."* 

Most commentators, however, reject the tradition, and assert that 
Ezra did no more than to collect as many copies of the sacred 
writings as he could, and out of them all set forth a correct 
edition; and this appears to be the opinion of Dr. Prideaux himself. 

* Prideaux, Con., vol. i., p. 432. 



ROYAL ARCH. 175 

The Scriptures were originally written in the old Hebrew or 
Samaritan character, and copies of them were also made in that 
character until the captivity. * During the captivity the Hebrews, 
to a great extent, lost the use of that language, and hence Ezra 
transcribed the law into the Chaldaic character, in order that it 
might be generally understood by the people. This was the origin 
of the Chaldaic paraphrases as they were called, f Ezra, also 
introduced synagogues among the Jews, and by himself and his 
scribes multiplied copies of the Scriptures and caused them to 
be read in the synagogues that he established.:}: 

It is, however, a generally conceded fact that twice in the Jewish 
history there were no copies of the Scriptures known to be in 
existence. It is apparent that the Book of the Law was very rare 
in the reign of Jehoshaphat, because we are told that when he sent 
teachers tnrough all Judah to instruct the people in the law of 
God, they carried with them " The Book of the Law of the Lord,"§ 
which, as Prideaux remarks, they would not have done, had there 
been any copies of the law in the cities to which they went. In 
the succeeding years, during the wicked reign of Manasseh and his 
successor, it is evident that no copy of the Book of the Law was 
known to exist; for when Hilkiah found the law in the temple, || 
neither he nor King Josiah would have been so surprised at it, 
had copies of it been common. Their conduct on that occasion 
sufficiently proves that neither of them had ever seen the book 
before. This opinion is now held by most commentators, as well 
as by the early fathers, IT who assert that all the copies known to 
have been in existence were destroyed by the injunctions of Manas- 
seh and Amnon, his son and successor. The only copies that 
escaped destruction were those which were preserved by the 
conservators of Jewish Masonry. 

It is probable that Hilkiah and Josiah took care that this copy 
of the law, found by them, should be laid up in the ark from whence 
it had been taken, to preserve it from destruction at the hands of 
Manasseh; and there are some reasons for supposing that partial 
copies of it may have been made, which were preserved among the 
captives in Babylon; but the Scriptures are silent upon the subject. 

* Prideaux, Con., vol. ii., p. 58. Dr. Wm. Smith's Dictionary of the Bible, 
f Union Bible Dictionary. t Prideaiix, Con., vol. 2, p. 13. 

§ 2 Chronicles, xvii., 9. || 2 Kings, xxii., and 2 Chronicles, xxxiv. 

U Dr. Oliver, Hist. Landmarks, vol. ii., p. 272, Dr. Prideaux, Con., vol. i., p. 137. 



176 GUIDE TO THE E. A. CHAPTER. 

A Jewish tradition, however, relates that the prophetess Huldah, 
foreseeing the destruction of the temple, took this Book of the 
Law, and hid it in the temple. But whatever may have been its 
temporary disposition, it is generally agreed by scholars that the 
book perished in the temple, and that thus the only known com- 
plete copy of the law was again destroyed. In fact, Kennicott 
asserts that this was the original Pentateuch of Moses, in which 
opinion he is probably correct. 

The Jews have a tradition that at the rebuilding of the temple, 
by Zerubbabel, another complete copy of the "Book of the Law" 
was found hidden in a part of the temple which had not been 
destroyed.* 

The Masonic traditions not only assert this to be the fact, but 
give such minute details of the circumstances attending the de- 
posit and preservation of this book, as well as so circumstantial an 
account of the place, time, and mode of its discovery, that they 
certainly seem to be true. If these traditions are rejected, the 
student is left environed with such difficulties that, to escape them, 
some have supposed that Ezra was inspired by God to rewrite the 
Scriptures anew, the old copies being all destroyed, f But, on the 
other hand, if the truth of the Masonic traditions on this subject 
be admitted, they at once rationally account for the preservation 
and recovery of the Book of the Law, long lost, yet afterward 
found; and this, too, in a way entirely consistent with the few 
historical facts which appear in this connection in the sacred 
writings, and equally so with the genius of the Jewish religion 
and customs. The claim, therefore, that Freemasonry has pre- 
served the only authentic account of the manner in which God's 
blessed Book of the Law was preserved to mankind, is not so 
chimerical as many persons have supposed. Indeed, any person 
who has given this subject the attention it demands cannot fail to 
admit the force which all the circumstances give to the Masonic 
position on this subject. It remains only to answer a single objec- 
tion which has been urged against the truth of the tradition. It 
is said that the writing would have lost its legibility in so long a 
time as four hundred and seventy years, and hence the whole 
claim must be fabulous. It is sufficient to answer, in the light of 
modern discoveries, that the writings of the Egyptians have been 
frequently found in connection with mummies, which are conceded 

♦Pierson's Traditions, p. 371. tPi'ideaux, Con., vol. L, p. 42i. 



ROYAL AECH. 177 

to be at least three thousand years old, and yet remained perfectly 
legible. Modem discoveries in science, history, and the antiquities 
of the eastern nations have invariably sustained and confirmed the 
traditions of Masonry, and so, in like manner, this objection we 
are considering melts away before the light of modern research and 
investigation, as all other objections against the Order will, when 
brought to that test. 

To the wisdom and foresight of Solomon we may then reasonably 
ascribe the preservation of the Book of the Law; and to the zealous 
descendants of the ancient Giblimites we may justly ascribe its 
recovery; and, finally, in the carefully guarded traditions of our 
glorious old Institution may be found the only reasonable and 
satisfactory account of those events, fraught with such stupendous 
results to our race — which is the summit of the glory of the Order. 



And God spake unto Moses, and said unto 
him, I am the Lord ; and I appeared unto 
Abraham, unto Isaac, and unto Jacob, by the 
name of G-od Almighty; but by my name 
JEHOVAH was I not known to them. 

The Tetragrammaton. 

mrr 

The Ineffable Word or Tetragrammaton* is, perhaps, the most 
generally diffused symbol to be found in the ancient rites and 
mysteries, for there is probably no system of initiation in which 
it does not appear in some form. 

It is composed of the past, present, and future tense of the 
Hebrew verb j-j^n to oe; signifying was, is, and shall be.f It is 

TT 

* So called, from the two Greek words tetra, four, and gramma, letter; and 
hence the term signifies the four lettered word. It is applied only to the Hebrew 
name of Deity, not being used in connection with other words. 

tit is a singular fact that the verb "to be" in most, if not all, languages, 
is irregular in its construction and conjugation. This verb is also used in all 
languages as an auxiliary to be added to the other verbs to assist in their con- 
jugation. Putting these facts together, we have th«n embodied, and implied 

8* 



178 GUIDE TO THE E. A. CHAPTER. 

also composed of three syllables, a sacred number, symbolical of 
form, stability and power. Three lines are necessary to form a 
figure, three columns at least are necessary for firm self-support, 
and tres faciunt leges* is an ancient legal maxim. The Jewish 
Rabbins affirm that the letters composing it abound in m3 T steries, 
and some of them assert that "he who pronounces it shakes 
heaven and earth, and inspires the very angels with terror." 
"A sovereign authority resides in it; it governs the world; it is the 
fountain of all grace and blessings, the channel through -v\hich 
God's mercies are conveyed to men." Josephus calls it " the shud- 
dering name of God." It was also called by the Jews the Unut- 
terable or incommunicable name. It is usually marked or denoted 
in Jewish books by the initial letter alone, the Hebrew i yod, and 
was frequently written in Samaritan characters, in place of the 
Hebrew, lest strangers should discover and profane it. It was 
held in such veneration and awe bj the Israelites that they never 
pronounced it, always substituting for it, when reading, the word 
Adonai, Lord. 

This sacred word is supposed to have been known by the ante-- 
deluvian patriarchs down to and including Enoch, when it was lost. 
It was specially communicated to Moses at the Burning Bush, by 
the Lord himself, as his most sacred appellation, to be reverenced 
by his chosen people. When Moses asked to know in whose name 
he was to demand the liberation of the Hebrews from the thraldom 
of Pharaoh, the Almighty revealed to him this great Name in 
these majestic and sublime words: "Thus shalt thou say unto the 
children of Israel, JEHOVAH, the God of your fathers, the God of 
Abraham, the God of Isaac, and the God of Jacob hath sent me 
unto you; this is my name forever, and this is my memorial unto 
all generations."* Afterward, when the efforts of Moses to obtain 

in the Tetragrammaton, these three distinct ideas: First, the eternity of God, 
as embracing in himself the past, present, and future of existence; second, 
the mystery of that existence and attributes, and the unsearchable ways of his 
Providence, denoted by the irregularity of the verb from which his name is 
derived; and, lastly, the omnipotent power of the Deity, indicated in the 
auxiliary use of that same verb. 

* "Three make laws." 

* Exodus, iii., 15. It will be observed that whenever the Hebrew Tetragram- 
maton, (lin* 1 Jehovah, occurs, our version follows the Jewish custom, and 
almost always translates it LOUD or GOD; but in all such cases the word 
substituted is printed in small capitals, to show that it in reality stands for 
Jehovah. Our version, therefore, fails to convey the full import of the original 
text, unless this fact is borne in mind. 



ROYAL ARCH. 179 

their release, only increased Che burdens and tasks of the Hebrews. 
and he repented that he had been sent on his mission to his coun- 
trymen, the Loed again, and in still more emphatic language, 
declared the Tetragrammaton to be his peculiar name, when he 
said: "I am JEHOVAH; and I appeared unto Abeaham, unto 
Isaac, and unto Jacob by the name of God Almighty, but by my 
name, JEHOVAH, was I not known to them."* We are here 
explicitly told that God's true name is f-;if-;^, but that he was 
known to the three patriarchs only by the name of El ShaddaL 
Thus solemnly promulgated to Moses by the Almighty, the Tetra- 
grammaton at once became invested with a peculiar awe among 
the children of Israel, which was in after years very much increased 
by the general belief that the terms of the third commmandment 
forbade the use of this sacred Name, except by the High-Priest, 
on the day of expiation. Even to this day no pious Jew will speak 
the word, but whenever he meets with it in Scripture he substitutes 
for it Adonai. 

The use of the word being thus abandoned, its true pronunciation 
was lost, for the reason that the letters of the Hebrew language can 
give no possible indication of the correct pronunciation of any 
word to a person who has never heard the word spoken. The 
Hebrew alphabet consisted entirely of consonants, hence the 
vowels were sounded, but not written. Thus the Tetragrammaton 
was written with four consonants, ^ yod, pronounced yoth; j-j he, • 
hay; i van, vwauv ; and j-j he, hay; making, when combined, 
mrp' or » as uearly as we can represent it in English, yhvh or 
Jhvh. A person who had never heard those letters pronounced, of 
course, would never be able to tell how they were to be sounded. 
Yet a Hebrew that had been taught orally the true pronunciation 
of the words composing his language had no more difficulty in 
speaking them correctly than we have in knowing that when we 
meet Dr. it should be pronounced Doctor, or that Geo. stands for 
George, t From this view of the Hebrew language it will be 

* Exodus, vi., 2, 3. 

tThe Hebrew language continued to be written in this manner without 
vowels until about the time of the Christian era, when the Masoretic or vowel 
points were invented. The date of this invention is variously stated by scholars, 
some contending that they were introduced soon after the Babylonish captivity; 
others asserting that it was the work of the Masorites just before the birth of 
Christ; and still others, that the system was not perfected until after the 
completion of the Talmuds, five hundred years after Christ. For the several 



180 GUIDE TO THE R. A. CHAPTER. 

apparent that the only way in which an Israelite could understand 
the true pronunciation of any Hebrew word was by hearing it 
spoken; and hence, when the Tetragrammaton ceased to be spoken, 
Adonai being always substituted for it, in a short time its true pro- 
nunciation would necessarily have been forgotten and entirely lost. 

The true pronunciation of the great and sacred Name was preserved 
by the High-Priests, each one of whom received it from his prede- 
cessor, and retained its correct sound by uttering it aloud three 
times, once a year on the day of atonement, when he entered the 
Holy of Holies of the tabernacle or temple. The traditions of 
Masonry relate that King Solomon was also in possession of the 
true pronunciation of the Tetragrammaton, and that he commu- 
nicated it to his colleagues at the building of his temple. It was 
believed by the Jews that the power and wisdom of Solomon arose 
from his possession of the Ineffable Name, and that by it he was 
enabled to erect the temple itself. 

We pronounce the Tetragrammaton, Jehovah; but what are the 
correct vowel sounds to be supplied is a vexed question, among 
Hebrew scholars, which will never perhaps be definitely settled. 
In the degrees of the Ancient and Accepted rite, many traditions 
are preserved, which explain the mysteries connected with the 
Ineffable Word, and the different pronunciations which have been 
at different periods applied to it are explained. Among these are 
the following Javh, Jao, Jaoth, Java, Juba, Jaa, Jah, Jehovah, 
Juha, Jeva, Jova, Jevo, Jevah, Johe. 

The true pronunciation, however chimerical it may appear, is 
said to be preserved in the ritual of Freemasonry, and, as we 
have before remarked, is the grand symbol of the Order. It 
was corrupted among all the heathen nations, in the rites of whom 
it yet maintained a prominent place. Thus among the Syriac 
nations we find it contracted into a biliteral word JAH. Among 
the Chaldeans we find it changed to BEL, or Belus, or Baal. Among 
the Egyptians we find it changed to ON, derived, perhaps, from the 
Hindoo AIJM or OM. Among the Latins we find Jupiter and Jove. 

From what has been said, it will be seen that the Tetragramma- 
ton was the Word of Words among the Jews, or, as it has been 
sometimes called, the King Name. In Scripture, Truth or Light 
is frequently used as its synonym. It is the Logos of the ancients, 

arguments in favor of these views, the reader is referred to Prideaux, Con., 
vol. i., p. 450, and the different Hebrew grammars. 



ROYAL ARCH. 181 

No single word in our language can express its pregnant meaning, 
embracing, as it does, not only the Word, as a word, a written or vocal 
symbol of an idea, but also the sentient creative Power, which con- 
ceives and expresses it. In this sense it is used in the Scriptures 
and translated ' ' the Word. " "In the beginning was the Word, and 
the Word was with God, and the Word was Gjd." Finally, the 
contemplation of the history and character of the great, mysterious 
and sacred name of Deity cannot but fill us with fear and 
trembling, and lead us with admiration to view the glorious works 
of creation, to adore their great Creator, to esteem him the chief 
good, to implore his blessing upon all laudable undertakings, to 
trust in and lean upon him in every hour of trial and danger, and 
to never mention his name but with that reverential awe which is 
so justly due from a creature to its Creator. 



»«g 



The key has been used as a symbol from very remote ages. The 
Egyptians employed it as the symbol of Anubis, the dog-star, 
because they conceived that at the rising of that star the old year 
was closed and a new one was commenced. From this, the use of 
the symbol was extended to the opening and closing the place of 
departed spirits. At an early period it came to be used as a sym- 
bol of power, and in modern times we note this use of the key in 
transferring the power and authority over a city, or in giving pos- 
session of a building. It is also a symbol of secrecy, and may 
appropriately impress upon the mind of the initiate the importance 
of safely locking within his own breast those valuable truths which, 
amid the most bitter persecutions, have been transmitted from 
generation to generation, for the benefit of the true Sons of 
Light. 

Its principal use, however, is to teach us that the Book of the 
Law furnishes the only key with which to unlock the deep hidden 
mysteries of our science, while a correct knowledge of our mys- 
teries in turn solves many difficult things in the Book of the 
Law itself, or in other words that Freemasonry is the handmaid of 
Religion. 



182 GUIDE TO THE R. A. CHAPTER. 



THE SHEKINAH AND THE BATHKOLL. 

Among those things which were wanting in the second temple, 
and which constituted the main glory of the first, there are three 
which deserve especial attention, viz : the Ark of the Covenant with 
the mercy-seat; the Shekinah or Divine presence, and the Bathkoll. 
A substitute was found for the original Ark, as we have seen; but 
this possessed none of the glories of the first. The Shekinah, 
which was a token of God's presence among his people, "was 
a very shining flame or amazing splendor of light, enveloped 
in a visible cloud,"* resting over the mercy-seat on the Ark. " It 
first appeared when Moses consecrated the Tabernacle, and was 
afterward transferred to the temple at the solemn dedication of 
that edifice by King Solomon. It continued to rest upon the Ark 
in the same visible manner until the destruction of the temple, f 

It never appeared again until it was temporarily renewed by God 
to punish the impious attempt of Julian, the Apostate, to frustrate 
the prophecy of Chkist, by rebuilding the temple after its finaJ 
destruction by Titus. 

The Bathkoll, a compound Hebrew word, signifying the daughter 
voice, or the daughter of a voice, was a term applied to a voice 
from Heaven. It was used to denote particularly the oracular 
voice delivered from the mercy-seat, when God was consulted there 
by the High-Priest. 

The sacred Ark of the first temple being indeed lost, it was very 
naturally supposed, by those who had seen that edifice in its 
splendor, that the Shekinah and the Bathkoll had departed from 
Judah forever. The "ancient men" wept with a loud voice, 
believing that the former glory would never be fully restored to 
Jerusalem until the Messiah should appear as the true Shekinah 
and Bathkoll, the Divine presence and Oracle, among mankind. 

The Grand Council, without doubt, took measures to preserve, 
with the most religious care, the sacred treasures so miraculously 
restored to them, and for that purpose, tradition states, suitable 
persons were exalted to the high honor of guarding them from loss 
or profanation. 



* Bishop Patrick. fPrideaux, Con., vol. i., p. 247. 



ROYAL ARCH. 



183 



An interesting annunciation is now made with grate- 
ful thanks to God for the discovery, when the following 
ode should be sung, the companions all standing: 

KOTAL ARCH ODE. 

Music — Nuremberg. 



runic- 

SECONDO. 




Joy, the 



-~ I- 



W 



sa - cred law is found, 



BASS.^g^Sl 



ifctazzU: 



£2: 



:fe 



m 



t± 



-A-2- 



-e>- 



JSTow the 



tern 



pie stands com - plete, 



II 



m 





Glad - ly 



let 



us 



gath 



w 



H> — Er 



52: 



4$ — *— IT 


, h 


- w — * 




rz> 


m± m_M 


— 5 — 


- £ IP— 


I* 


■(=>— 


"Where the 

frH* — S — S- 


L i< 

pon 


U 1 

- tiff holds 

-n !— 


his 
-1 


seat ; 


^^ — k » 


:■■ k 


=t* * 


— &— 


— r = + 



184 



GUIDE TO THE E. A. CHAPTER. 




r. u ^ n, 


| 


lw 


fc - L 


| 








*Qf — z & & — 




:-i— : 


— ^-4— 


— d>_ 


«_ §? — 


Open - ing forth 


its 


leaves to day, 


/",»>• ,_ 








1 1 


SA-2 . ^ ^ 


— 1 


ha- — 


# # 


— f^ H 


1/ -^! ^P 


i 1 


1^— 


^ ^£ — 


1 Q 




m 



3 



z^e 



Ga 



zes 



S=tEEg 



this bright dis 



play, 



HZ: 



^F=5== 



m 



Joy, the secret vg&mZ£ is found ; 

Full the sunbeam falls within, 
Pointing darkly under ground 

To the treasure we would win. 
They have brought it forth to light, 

And again it cheers the earth ; 
All its leaves are purely bright, 

Shining in their newest worth. 



ROYAL ARCH. 185 

This shall be the sacred mark 

Which shall guide us to the skies ; 
Bearing, like a holy ark, 

All the hearts who love to rise ; 
This shall be the corner-stone 

Which the builders threw away, 
But was found the only one 

Fitted for the arclis stay. 

This shall be the gavel true 

At whose sound the crowd shall bend, 
Giving to the law its due ; 

This shall be the faithful friend; 
This the token which shall bring 

Kindness to the sick and poor, 
Hastening on, on angel's wing, 

To the lone and. darksome door. 

This shall crown the mighty arch, 

When the temple springs on high, 
And the brethren bend their march, 

Wafting incense to the sky. 
Then the solemn strain shall swell 

From the bosom and the tongue, 
And the Master's glory tell 

In the harmony of song. 

Here the exile, o'er the waste, 

Trudging homeward, shall repose ; 
All his toils and dangers past, 

Here his long sojournings close. 
Entering through the sacred vails, 

To the holy cell he bends ; 
Then, as sinking nature fails, 

Hope in glad fruition ends. 



186 GUIDE TO THE R. A. CHAPTER. 

Sf- 5[C 5fC ?fx JjC ?|£ 

The High-Priest will then invest the candidates with 
important secrets of the degree, which should always 
be accompanied with an explanatory 

LECTURE. 



The name is expressive of self-existence and 
eternity, and is applicable only to that great 
being who was, is, and shall be; to him who 
created all things, to him whose hands are 
open to supply our every want, and to him 
alone who is the source of every Mason's hope. 
It is considered by Masons as the symbol of 
Truth. It is the perfection of Divine Truth, 
which every good Mason is seeking to advance, 
whether it be by the aid of the theological 
ladder, or passing between the pillars of 
strength and establishment, or wandering in 
darkness, 



beset on every side with dangers, or traveling 
over rough and rugged roads, weary and 
worn — whatever be the direction of our jour- 



ROYAL ARCH. 187 

ney, or how accomplished, light and truth are 
the ultimate objects of our search and our 
labor. 



THE WORKING-TOOLS, 

In addition to the Crow, Pickax, and Spade, 
whose use you have already learned, are the 
Square and Compass, which have been presented 
to your view in every degree of Masonry 
through which you have passed. 

The Square teaches us, as Royal Arch Masons, 
that God has made all things square, upright, 
and perfect. The Compass is an instrument 
used by operative Masons to describe circles, 
every part of the circumference of which is 
equally near and equally distant from the 
center. The circle is, therefore, a striking 
emblem of the relation in which the creature 
stands to his Creator. As every part of the 
circumference of a circle is equally near and 
equally distant from its center, so is every 
creature who^m God has made to him equally 
near and equally distant. 




188 GUIDE TO THE R A. CHAPTER. 

THE EQUILATERAL OR PERFECT TRIANGLE, 

^rfMttfft. * * * * 



Is emblematical of the three 

iVl essential attributes of Deity — 

fj namely, Omnipresence, Om- 

^ niscience, and Omnipotence ; 

/( /'n ii#^ and as the three equal sides or 

equal angles form but one Triangle, so these 

three equal attributes constitute but one God, 



This emblem was adopted by the ancients as 
a symbol of the Deity — as embracing in him- 
self the three stages of time — the Past, the 
Present, and the Future. Among the Hebrews 
a yod, or point in the center of an equilateral 
triangle, was one of- the modes of expressing 
the incommunicable name of Jehovah. For 
this reason, the number three has always been 
held in high estimation by the Fraternity. We 
find it pervading the whole ritual. There are 
three degrees of Ancient Craft Masonry, three 
principal officers of a Lodge, three supports, 
three ornaments, three greater and three lesser 
lights, three movable and three immovable 



ROYAL ARCH. 189 

jewels, three principal tenets, three rounds 
of Jacob's ladder, three working-tools of a 
Fellow- Craft, three principal orders of archi- 
tecture, three important human senses, three 
ancient Grand Masters, etc. 

* * * * * * 

In short, the allusion to the triangle may be 
found wherever we turn our steps in Free- 
masonry. It is held in still higher estimation 
by all Royal Arch Masons. There are three 
principal officers who compose the Grand 
Council, three Grand Masters of the Yails, 
three — and only three — can be exalted at the 
same time. 



Our altar is triangular, our jewels are trian- 
gular, and our 

The Number Three. 

The frequent recurrence of this number in the ancient mytholo- 
gies, in the Bible histories, and in the Ritual of Masonry, is almost 
incredible to a person who has never examined the subject. 
Instances of its use can be multiplied until the mind grows weary. 
The following are given as examples rather than as any attempt to 
exhaust the subject. Among the ancient references to this number 
we find the following: Oracles were delivered from a tripod; 
libations were threefold; there were supposed to be three worlds; 






190 GUIDE TO THE R. A. CHAPTER. 

the magical rod of the Hierophants had three heads of silver; if 
any revealed the mysteries they were told they -rcculd die in three 
days; and in the celebration of the mysteries the Hierophant smote 
the coffin three times with his tripartite rod. The Greeks divided 
their gods into three kinds; and Democritus wrote a book called 
"Trilogenia,'' in which he endeavored to prove that all things 
sprang from the number three. Among the Druids the number 
three was held in the highest veneration, and was one of their 
most sacred symbols, and hence their use of the mistletoe and 
shamrock, because their leaves were tripartite. Of them a writer 
says: "They turn three times round their karns; round the persons 
they bless three times; three turns they make round St. Barks 
church, and three times round the well. " 

The number three was a symbol of marriage, friendship, and 
peace, because it was said to unite contraries; it was also an 
emblem of wisdom and prudence, because men are said to order 
the present, foresee the future, and learn experience from the past. 
Its influence was said to extend to all nature, embracing the birth, 
life, and death of men and all living things, the commencement, 
middle, and end of all earthly matters, and the past, present, and 
future of universal space. In the same way, the universe was 
divided into three zones, the earth, air, and rest. ' 

In the Bible history we find the following: The patriarchs held 
a threefold office; Adam, Noah, and Saul, each had three sons 
Abraham, Isaac, and Jacob were particularly blessed of God; Job 
had three friends; Ezeexel named three just men; three holy men 
were cast into the fiery furnace; and Jonah was three days and 
three nights in the whale's belly. At the transfiguration three 
persons appeared with the Messiah; and he remained three days 
in the tomb. There were three orders of the priesthood, and three 
keepers of the door; the golden candlestick had three branches on 
each side, and there were three stones in each row of the High- 
Priest's breast-plate; the oxen which supported the molten sea 
were arranged by threes; and the Jews were commanded to assem- 
ble to the temple three times in a year, at the three grand festivals. 
Moses appointed by divine command three cities of refuge, for- 
bade the people to use the fruit of their newly-planted trees till 
after they were three years old, and made three witnesses necessary 
to establish a fact by which the life or property of another was 
called in question. In the remarkable history of Balaam the ass 






ROYAL ARCH. 19fl 

spake after being struck three times, and the prophet conferred on 
Isbael three separate blessings. Samson thrice deceived Delilah; 
Hannah offered a sacrifice of three bullocks; Samuel gave a sign 
to Saul, consisting of a combination of triads; and David bowed 
thrice before Jonathan. David had three might} 7 men of valor; 
and when he had numbered the people of Israel, he was offered 
three alternatives, viz: Three years' famine, three months' at the 
mercy of his foes, or three days' pestilence. The principal religious 
festivals of the Jews were three; the camp of Israel was threefold, 
and the tribes were marshaled in divisions of three tribes each. 
There were three hallowed articles in the sanctuary, the candle- 
stick, the table of shew bread, and the altar of incense. Elijah 
raised the widow's son by stretching himself upon the child three 
times; Samaria sustained a siege of three years; some of the 
kings of Israel and Judah reigned three years, some three months, 
and others only three days. Rehoboam served GgD three years 
before he apostatized. The Jews fasted three days and three nights 
before they overcame Haman; their sacred writings had three 
divisions, the law, the prophets and the psalms ; and they had three 
readings of Scripture, the text, the Mishna, and the Cabala. 

In the Masonic ritual we find the following among many others: 
There are three qualifications of a candidate; and his assent is 
required to three interrogatories. The signs are threefold — the 
moral duties and the theological virtues are threefold. There are 
three qualifications for the servitude of an Entered Apprentice; 
three cardinal virtues; and three things which make a Lodge 
regular. The reports are threefold; three grand offerings are 
commemorated in Freemasonry; three places where the materials 
for the temple were prepared, the quarry, the forest, and the plain ; 
three decorations to the pillars at the porch, emblematical of peace, 
unity, and plenty; three ways of preparing a brother; and three 
obligations in Ancient Masonry. There were three primitive 
Lodges; three ways to advance; three temples, the first built by 
Solomon, and the two Hibams; the second by Joshua, Zebubbabel, 
and Haggai; and the third by Hebod, Hillel, and Shammai; three 
sojourners; three working-tools of a Royal Arch Mason; the temple 
had three apartments; and the length was thrice its breadth. 
There were three curtains in the temple, each of three colors; and 
there were three courts. There are three lessons taught, secrecy, 
morality, and good fellowship. 



192 



GUIDE TO THE K. A. CHAPTEE. 




THE BREASTPLATE, 

Worn by the High-Priest, is in imitation of that 
worn by the High-Priest of Israel. The twelve 
stones inserted therein allude to the twelve 
tribes of Israel. The breastplate was called 
the "Oracle of Urim and Thummim," which 
signifies light and perfection, or revelation and 
truth. By this oracle God was consulted by 
the High-Priest of Israel upon all important 
occasions. On the shoulders of the ephod worn 
by the High-Priest were two onyx stones, which 
served as buttons, by which the breastplate was 
fastened. On these stones were engraven the 
names of the twelve sons of Jacob, six on each — 
the names of the elder on the right, those of 
the younger on the left. These stones shone 



EOYAL ARCH. 193 

with exceeding great brilliancy whenever the 
sacrifices of the children of Israel were accepted 
of God; so that all the people were satisfied of 
his presence, assistance, and protection. When 
the children of Israel forsook the landmarks of 
their fathers, and followed after strange gods, 
these stones ceased to shed forth their brilliancy, 
in consequence of God's displeasure at their 
transgression of his law. In like manner, if 
we, as Royal Arch Masons, expect to secure the 
presence, assistance, and protection of the Great 
I AM, we must apply our hearts unto wisdom, 
and forsake not the landmarks which our fathers 
set up. 

THE ROYAL ARCH BANNER, 

Which should be displayed in every regular 
Chapter of Royal Arch Masons, is composed 
of the four standards used to distinguish the 
four principal tribes of the children of Israel, 
who bore their banners through the wilderness, 
viz: Judah, Ephraim, Reuben, and Dan; and 
under each of these principal standards were 
assembled three tribes. There were, conse- 
quently, four divisions, with three tribes in each, 
numbering 150,000, making in all 600,000 



194 



GUIDE TO THE K. A. CHAPTER. 




lighting men, or men of war. They marched 
in a hollow square in traveling through the 
wilderness, in order to guard and protect on 
every side the sacred Ark of the Covenant. 
The escutcheon or shield on the banner is 
divided into four compartments by a green 
cross, over which a narrow one of yellow is 
placed. On each compartment formed by the 
limbs of the cross is delineated the peculiar 
emblem of one of these tribes, to wit: in the 
first quarter, a golden lion on a field of blue, 
representing Judah; in the second, a black ox, 



EOYAL ARCH. 195 

on a field of gold, representing Ephraim; in 
the third, a man on a field of gold, representing 
Reuben ; and in the fourth, a golden eagle on a 
field of blue, representing Dan. Each of these 
is a component part of the hieroglyphic of the 
Cherubim, which represents the children of 
Israel; and they teach us that, in the erection 
of our second temple of " Holiness to the Lord," 
as well as in the prosecution of every great 
and important undertaking, we should display, 
as did our ancient brethren in the erection of 
the first temple, the strength and boldness of the 
lion, the patience of the ox, the swiftness of 
the eagle, and the intelligence of an upright 
and perfect man. As a crest, the banner is 
surmounted by the Ark of the Covenant, 
guarded by two Cherubim, with their wings 
touching in the center. 

THE ARK OF THE COVENANT 

Was a small chest or coffer, made by Moses, 
Aholiab, and Bezaleel, and was three feet 
nine inches long, two feet three inches wide 
and deep. It was constructed of shittim wood, 
covered with fine gold, and over all were the 
Cherubim with expanded wings. In the ark 



196 



GUIDE TO THE E. A. CHAPTER. 




were placed the pot of manna, Aaron's rod, 
and the tables of stone, containing the deca- 
logue, written by the finger of God. It was 
at first placed in the sanctuary of the tabernacle, 
and afterward deposited by King Solomon in 
the Sanctum Sanctorum of the temple, at the 
completion and dedication of that edifice, as you 
have seen represented in the Most Excellent 
Master's degree. 

When the temple was destroyed by the Chal- 
deans, this ark was also destroyed, but Masonic 
tradition informs us that, before the completion 
of the temple, King Solomon- — foreseeing that 
the children of Israel would, in process of time, 



ROYAL ARCH. 197 

deviate from the laws of God, and provoke his 
displeasure, and that in consequence thereof, 
their city would be taken by their enemies and 
the temple be destroyed, and that so would 
forever perish the sacred treasures contained in 
the S.\ S.\ 



The ark was placed on the Masonic Stone of 
Foundation, which Masonic tradition says, was 
a perfect cube of white oriental porphyry, and 
on which was inscribed, in precious stones, the 
characters composing * . * * . * 

This Masonic Stone of Foundation our Grand 
Masters deposited in the S.\ Y.\ underneath the 
S.\ S.\, as a pedestal, upon which to place the 
imitation of the Ark of the Covenant, and there 
it remained buried, until, at the rebuilding of 
the temple by Zerubbabel, it was discovered 
by three zealous sojourners, and subsequently 
made the corner-stone of the second temple. 
It was perfectly cubical in its form — all its sides 
being equal — symbolizing divine truth, which 
must alone direct and sustain us in our search 
after God and the true light. 

Thus, within the imitation of the sacred Ark 



198 GUIDE TO THE R. A. CHAPTER. 

of the Covenant, were deposited and safely kept 
the sacred treasures, for the space of 470 years, 
which should constantly remind us that our own 
breasts should afford an equally safe repository 
for the mysteries of the Order, that they may 
be handed down pure and unimpaired to the 
latest posterity. 

The Cherubim guarding the Ark of the Cove- 
nant are to remind us that the sublime principles 
of our royal art have always had the immediate 
approval of heaven, and encourages us to 
redouble our assiduity in the practice of all 
those virtues which we are taught within the 
inner vail of the sanctuary. 

The motto of Royal Arch Masonry, embla- 
zoned on its banner, is the same which you 
observe on the forefront of the High-Priest's 
miter: "Holiness to the Lord P 

Up to this time you have been addressed and 
have addressed each other by the title of brother 
or brothers. You will now be called companions. 
And, companions, I trust that it has not been 
an idle or vain curiosity, that merely grasps at 
novelty, which has induced you to be exalted 
to this most sublime degree of Masonry, inn- 



ROYAL ARCH. 199 

nitely more important than all which have 
preceded it. It is calculated to impress upon 
our minds a firm belief in the existence and 
attributes of a supreme being, and it teaches us 
a due reverence for his great and holy name. 
It also brings to light many valuable treasures 
belonging to the Craft, after they had lain 
buried in darkness for the space of 470 years, 
and without a knowledge of which the Masonic 
character is incomplete. 

The great, mysterious, and sacred name of 
Deity was communicated to Moses at the B.\ B.\ 

* # # * * * 

Thus promulgated to their law-giver by the 
Almighty, as his special appellation, this name 
of God became invested among the children of 
Israel with the profoundest veneration and awe; 
so much so, that they never presumed to pro- 
nounce it, except in a particular manner, and 
then only with solemn ceremonies and with the 
greatest reverence. Hence, in a long course of 
time, its true pronunciation became lost, except 
by the High-Priest, who once a year, on the day 
of atonement, pronounced the word three times 
in the sanctuary of the tabernacle. 



200 GUIDE TO THE K. A. CHAPTER. 



After a series of important events, of which 
you will find a particular account in the history 
of the Kings of Judah and Israel, for the space 
of 416 years from the consecration of the first 
temple to its destruction by Nebuchadnezzar, 
we find that in the eleventh year of the reign of 
Zedekiah, King of Judah, Nebuzaradan, Captain 
of the Guard of the King of Babylon, went up, 
besieged and took the city of Jerusalem, seized 
all the holy vessels, the two famous brazen 
pillars, and all the treasures of the king's house, 
his palaces, and his princes. He then set both 
the temple and city on fire, overthrowing its 
walls, towers, and fortresses, and totally level- 
ing and razing it, until it became one thorough 
desolation; and the remnant of the people that 
escaped the sword carried he away captive to 
the King of Babylon, where they remained 
servants to him and his successors until the 
reign of Cyrus, King of Persia, who, in the 
first year of his reign, issued his famous procla- 
mation, liberating the Hebrew captives, with 
permission to return to their native country, 
and rebuild the city and the house of the Lord. 



EOYAL AECH. 201 

Accordingly the principal people of the tribes 
of Judah and Benjamin, together with, the 
priests and Levites, immediately departed for 
Jerusalem. They traveled over rough and 
rugged roads — over river and mountain — until, 
at length, after a toilsome and dreary march of 
more than four months, they arrived at that 
city, where they erected a tabernacle near the 
ruins of the old temple. This tabernacle, like 
that built by Moses, was an oblong, situated 
due East and West, inclosed, and divided into 
apartments by four cross vails, the colors of 
which were blue, purple, scarlet, and white ; 
and alluded to the four principal tribes of the 
children of Israel, who bore their banners 
through the wilderness. Guards were stationed 
at those vails, to see that none passed but such 
as were duly qualified — none being admitted 
into the presence of the Grand Council but 
the true descendants of the twelve tribes of 
Israel, who made themselves known by the 
same signs given by the Lord to Moses when 
he commanded him to conduct the children of 
Israel out of the land of Egypt, and from the 
house of bondage. 

9* 



202 GUIDE TO THE E. A. CHAPTER. 

In the tabernacle they set up the altar, and 
burned incense thereon day and night. 

In the sanctuary the Grand Council, consist- 
ing of Joshua, the High-Priest, Zerubbabel, 
the king, and Haggai, the scribe, held their 
sessions and formed their plans. 

Among those who returned were three of 
our ancient brethren, who were left behind in 
Babylon by the main body under Zerubbabel, 
and who afterward went to Jerusalem, to help, 
aid, and assist in the great and glorious work 
of rebuilding the house of the Lord, without 
the hope of fee or reward. Those three 
sojourners discovered and brought to light, as 
you have seen represented, 

and, as a reward for their valuable labors, they 
were exalted to be Grand Masters of the Vails. 
Those three worthies you have had the honor 
to represent. 

And now, companions, you have received all 
the instruction that pertains to our noble Craft. 

You have ascended by regular gradations, 
to the summit of our sublime and royal art. 

You have been conducted around the outer 



KOYAL ARCH. 203 

courts of the temple, viewed its beautiful pro- 
portions, its massive pillars, its starry- decked 
canopy, its Mosaic pavement, its lights, jewels, 
and furniture. 

You have been introduced into the middle 
chamber, and learned, by the example of our 
ancient brethren, to reverence the Sabbath clay, 
and to keep it holy. 

You have entered the unfinished S.\ S.'., and 
there, in the integrity and inflexible fidelity of 
the illustrious Tyrian, witnessed an example of 
firmness and fortitude never surpassed in the 
history of man. 

You have wrought in the quarries, and ex- 
hibited suitable specimens of your skill, and 
have been taught how to receive, in a proper 
manner, your Masonic wages. 

You have regularly passed the chair, and 
learned its important duties — a knowledge of 
which can alone qualify you to preside over the 
sons of light. 

You have been present, and assisted at the 
completion and dedication of our mystic tem- 
ple; and, for your zeal and fidelity to the Craft, 
have received the congratulatory title of Most 
Excellent Master. 



204 



GUIDE TO THE R. A. CHAPTER. 



You have now witnessed the mournful deso- 
lation of Zion, the sack and destruction of the 
city and temple of our God, and the utter loss, 
as the world supposed, of all those articles 
contained in the Holy of Holies. 

You have seen the chosen people of God 
forced by a foreign despot from the pleasant 
groves and peaceful vineyards of their native 
Israel, and dragged into captivity on the banks 
of the far-off Euphrates. 

But you have seen those afflicted sons of 
Zion visited, in the darkest night of their 
adversity, by a peaceful light from heaven, 
which guided them over rough and rugged 
roads to the scene of their former glory. 

You have seen them enabled, by the signet 
of eternal truth, to pass the vails that interposed 
between them and their fondest hopes. 

You have seen them successfully engaged in 
the great and glorious work of rebuilding the 
house of the Lord. 

And, finally, you have seen the sacred 
treasures of the first temple brought to light, 
and the blessed book restored to the longing 
eyes of the devout Israelites, to be the rule and 



EOYAL AKCH. 205 

guide — the comfort and support — of the people 
of God throughout all future time. 

And, my companions, if, in all these things, 
you have seen only a series of unmeaning rites 
— if the spirit of truth has not applied to your 
hearts the morals of these ceremonies — then, 
indeed, have we labored in vain, and you have 
spent your strength for nought. 

But I am persuaded to believe better things 
of you. I trust that you have entered into the 
spirit of these solemn ceremonies, and under- 
stand the full import of these interesting 
symbols; that all the forms and ceremonies 
through which you have passed, from the 
moment you first trod the outer courts of the 
temple until your final reception within the 
vails, have impressed deeply on your minds the 
great and fundamental principles of our time- 
honored institution: for then, and only then, can 
you justly claim the noble name of Mason; then, 
and only then, can you feel that friendship, that 
union, that zeal, and that purity of heart, which 
should actuate every one who would appropriate 
to himself the proud title of a workman that 
needeth not to be ashamed. 



206 GUIDE TO THE K. A. CHAPTEB. 

CHAKGE TO THE CANDIDATES. 

Worthy Companions: By the consent and 
assistance of the members of this Chapter, you 
are now exalted to the sublime and honorable 
degree of Royal Arch Mason. The rites and 
mysteries developed in this degree have been 
handed down, through a chosen few, unchanged 
by time, and uncontrolled by prejudice; and we 
expect and trust they will be regarded by you 
with the same veneration, and transmitted with 
the same scrupulous purity to your successors. 

No one can reflect on the ceremonies of 
gaining admission into this place without being 
forcibly struck with the important lessons which 
they teach. Here we are necessarily led to 
contemplate, with gratitude and admiration, 
the sacred source from whence all earthly 
comforts flow. Here we find additional induce- 
ments to continue steadfast and immovable in 
the discharge of our respective duties; and 
here we are bound by the most solemn ties to 
promote each other's welfare and correct each 
other's failings, by advice, admonition, and re- 
proof. As it is our earnest desire, and a duty we 



ROYAL ARCH. 207 

owe to our companions of this Order, that the 
admission of every candidate into this Chapter 
should be attended by the approbation of the 
most scrutinizing eye, we hope always to 
possess the satisfaction of finding none among 
us but such as will promote, to the utmost of 
their power, the great end of our institution. 
By paying due attention to this determination, 
we expect you will never recommend any can- 
didate to this Chapter, whose abilities and 
knowledge of the preceding degrees you cannot 
freely vouch for, and whom you do not firmly 
and confidently believe will fully conform to 
the principles of our Order, and fulfill the 
obligations of a Royal Arch Mason. While 
such are our members, we may expect to be 
united in one object, without lukewarmness, 
inattention, or neglect; but zeal, fidelity, and af- 
fection, will be the distinguishing characteristics 
of our society; and that satisfaction, harmony, 
and peace, may be enjoyed at our meetings 
which no other society can afford. 



208 GUIDE TO THE E. A. CHAPTER. 

CLOSING. 



n 2 

9 9 4 



The Chapter is closed with solemn ceremonies by the 
Most Excellent High-Priest, who rehearses the following 

PEAYEE: 

By the wisdom of the Supreme High-Priest, 
may we be directed; by his strength may we be 
enabled, and by the le&tdy of virtue may we be 
incited to perform the obligations here enjoined 
on us; to keep inviolably the mysteries here 
unfolded to us; and invariably to practice all 
those duties out of the Chapter which are 
inculcated in it. — Amen. 

Response. — So mote it be. 



hi rn m 

9 9 9 9 9 9 9 



ORDER OF HIGH-PRIESTHOOD. 




The Order of High-Priesthood appertains to the office 
of High-Priest of a Royal Arch Chapter; and no one 
can be legally entitled to receive it, until he has been 
duly elected to preside as High-Priest in a regular 
Chapter of Royal Arch Masons. The Order should not 
be conferred when a less number than three duly- 
qualified High-Priests are present. Whenever the 
ceremony is performed in due and ample form, the 
assistance of at least nine High-Priests, who have 
received it, is requisite. 

Though the High-Priest of every regular Royal Arch 
Chapter, having himself been duly qualified, can confer 



210 GUIDE TO THE R. A. CHAPTER. 

the Order under the preceding limitation as to number, 
yet it is desirable when circumstances will permit (in 
States where no Grand Convention has been organized), 
that it should be conferred by the Grand High-Priest 
of the Grand Eoyal Arch Chapter, or such Present or 
Past High-Priest as he may designate for that purpose. 
In such States, however, it will generally be found that 
a convention, notified to meet at the time of any con- 
vocation of the Grand Chapter, will afford the best 
opportunity of conferring this important and exalted 
degree of Masonry with appropriate solemnity. 

A candidate desirous of receiving the Order of High- 
Priesthood makes a written request to his predecessor 
in office, or, when it can be done, to the Grand High- 
Priest, respectfully requesting that a convention of 
High-Priests may be called, for the purpose of con- 
ferring on him the Order. "When the convention meets, 
and is duly organized, a certificate of the due election 
of the candidate to the office of High-Priest must be 
produced. This certificate is signed by his predecessor 
in office, attested by the Secretary and seal of the 
Chapter. On examination of this certificate, the quali- 
fications of the candidate are ascertained. The solemn 
ceremonies of conferring the Order upon him then 
ensue. When ended, the presiding officer directs the 
Secretary of the convention to make a record of the 
proceedings, and return it to the Secretary of the Grand 
Chapter, to be by him laid before the Grand High-Priest, 
for the information of all whom it may concern. The 
convention of High-Priests is then closed in due 
form. 



HIGH-PRIEST. 



211 



These regulations should never be dispensed with in 
the case of occasional or temporary organizations. 

In most of the States permanent Grand Conventions 
have been formed with regular officers and stated 
meetings. In this way only can the Order obtain the 
rank and dignity to which its intrinsic merit entitles it, 
and it is to be hoped that measures will be speedily 
taken to place the Order in all the States on a solid and 
permanent basis. 

If the Order is conferred by three High-Priests, 
under a temporary organization, the meeting is said to 
be a " Convention." If a State body is established, its 
proper title is "The Grand Convention." 

It is the duty of every companion, as soon after his 
election to the office of High-Priest as is consistent with 
his personal convenience, to apply for admission to the 
Order of High-Priesthood, that he may be fully qualified 
properly to govern his Chapter. 

The robes, collars, and jewels are the same as those 
of the Koyal Arch degree. 




The jewel of a Past High-Priest consists of a plate of 
gold, in the form of a triple triangle, a breastplate being 
placed over the points of union. In front, the face of 



212 GUIDE TO THE R. A. CHAPTEE. 

each triangle is inscribed with, the tetragrammaton, 
ffifPa on ^ ne other side, the upper triangle has the 
following mystical notation: J^Si JSSSS ^ ne ^ w0 lower 
triangles have the Hebrew letters £) and p inserted upon 
them. Each side of each triangle should be one inch 
in length, and may be ornamented at the fancy of the 
wearer. The breastplate may be plainly engraved or 
set with stones. 

Candidates receiving this Order are said to be 
"anointed into the Holy Order of the High-Priest- 
hood." 

A convention of High-Priests is "dedicated to Mel- 

CHIZEDEK." 



OFFICERS. 

The Officers of a Grand Convention of anointed High- 
Priests should be as follows: 

1. M. E. President; 

2. E. Vice-President; 

3. E. Chaplain; 

4. E. Treasurer; 

5. E. Recorder; 

6. E. Master of Ceremonies; 

7. E. Conductor; 

8. E. Herald; 

9. E. Steward; 

To which it will be found convenient, in practice, to 
add a Sentinel. 



HIGH-PRIEST. 
S. 



213 



7. 




9. 10 



8. 



OPENING 



* * 



* 



n "i 

9 4 



* * * 

s. 



• 






<px 


7 




oo 


• 




h-l 


<fl 


9 


to 




8 


p* 


6 










• 










_J 



214 GUIDE TO THE K. A. CHAPTER. 

DEVOTIONS. 

Oh, thou Supreme High-Priest of heaven and 
earth, enlighten us, we beseech thee, with the 
knowledge of thy truth, and grant that the 
members of this convention, and all others who 
are teachers in Israel, may be endowed with 
wisdom to understand and to explain the mys- 
teries of our Order. Be with us in all our 
assemblies, guide us in the paths of rectitude, 
and enable us to keep all thy statutes and 
commandments, while life shall last, and finally 
bring us to the true knowledge of thy holy and 
mighty name. — Amen. 

Response. — So mote it be. 

Or the following may be appropriately rehearsed: 

LESSON. 

The spirit of the Lord Jehovah is upon me; 
because the Lord hath anointed me to preach 
good tidings unto the meek; he hath sent me 
to bind up the broken-hearted, to proclaim 
liberty to the captives, and the opening of the 
prison to them that are bound; 

To proclaim the acceptable year of the Lord, 



HIGH-PRIEST. 215 

and the day of vengeance of our God ; to com- 
fort all that mourn ; 

To appoint unto them that mourn in Zion, to 
give unto them beauty for ashes, the oil of joy for 
mourning, the garment of praise for the spirit 
of heaviness; that they might be called Trees of 
Righteousness. The planting of the Lord, that 
he might be glorified. — Isaiah, lxi., 1-3. 

*|S 5JC 3|C 5JC 5fl 2f« 

n n n n 



RECEPTION. 
The candidate must present a certificate of his elec- 
tion to the office of High-Priest of a Chapter of Royal 
Arch Masons, which should be in the following form: 

TO ALL WHOM IT MAY CONCERN. 

This is to certify that Companion was, 

on the .... day of , a. d. 18 . . , a. i. 23 . . ,* duly 

and constitutionally elected to the office of High-Priest 

of Chapter, No. . . , working under charter from the 

M. E. Grand Royal Arch Chapter of the State of 

Given under my hand, and the seal of the Chapter, 
this .... day of , a. d. 18 . . , a. l. 23 . . . 

[seal.] , Secretary. 

*The Royal Arch Date (a. i., Year of Discovery,) is found by adding 530 to the 
Year of our Lord. 



216 GUIDE TO THE R. A. CHAPTER. 

This certificate must be regularly authenticated by 
the signature of the Secretary, and the seal of the 
Chapter. 

But should the candidate, for sufficient reason as- 
signed, be unable to produce such a certificate, then a 
certificate from the Grand Secretary of the Grand 
Eoyal Arch Chapter under which the candidate has 
served as High-Priest, certifying to the facts from the 
record, will be considered lawful information, and may 
be used accordingly. 

If the candidate is found worthy, the ceremonies 
follow in ample form. 

FIRST CLAUSE. 



n n h h 





The following passage of Scripture is read by the 
Excellent Chaplain during the ceremony: 

And it came to pass in the days of Amraphel, 
King of Shinar; Arioch, King of Ellasar; Che- 
dorlaomer, King of Elam, and Tidal, King of 
Nations; that these made war with Bera, King 
of Sodom; and with Birsha, King of Gomor- 
rah, Shinab, King of Admah; and Shemeber, 
King of Zeboiim, and the King of Bela, which 
is Zoar. 



HIGH-PKIEST. 217 

* * 1 * * 

All these were joined together in the vale of 
Siddim, which is the Salt Sea. 

Twelve years they served Chedorlaomer, and 
in the thirteenth year they rebelled. 

And in the fourteenth year came Chedor- 
laomer, and the kings that were with him, and 
smote the Rephaims in Ashteroth, and the 
Zuzims in Ham, and the Emims in Shaveh 
Kiriathaim, and the Horites in their Mount 
Seir, unto El-paran, which is by the wilderness. 
* * 2 * * 

And they returned, and came to Enmishpat, 
which is Kadesh, and smote all the country of 
the Amalekites, and also the Amorites, that 
dwelt in Hazezon-tamar. 

And there went out the King of Sodom, and 

the King of Gomorrah, and the King of Admah, 

and the King of Zeboiim, and the King of Bela, 

and they joined battle with them in the vale of 

Siddim; with Chedorlaomer, the King of Elam; 

and with Tidal, King of Nations; and Amraphel, 

King of Shinar; and Arioch, King of Ellasar; 

four kings with five. 
10 



218 GUIDE TO THE E. A. CHAPTER. 

* * 3 * * 

And the vale of Siddim was full of slime pits; 
and the Kings of Sodom and Gomorrah fled and 
fell there; and they that remained fled to the 
mountain. 

And they took all the goods of Sodom and 
Gomorrah, and all their victuals, and went their 
way. 

And they took Lot, Abram's brother's son, 
who dwelt in Sodom, and his goods, and 
departed. 

5fc 5fc ^. 5fc 5fC 

And there came one that had escaped, and 
told Abram the Hebrew; for he dwelt in the 
plain of Mamre the Amorite, brother of Eshcol, 
and brother of Aner; and these were confeder- 
ate with Abram. And when Abram heard that 
his brother was taken captive, he armed his 
trained servants, born in his own house, three 
hundred and eighteen, and pursued them unto 
Dan. And he divided himself against them, he 
and his servants, by night, and smote them, and 
pursued them unto Hobah, which is on the left 
hand of Damascus. 



HIGH-PRIEST. 219 

* * 5 * * 

And he brought back all the goods, and also 
brought again his brother Lot, and his goods, 
and the women also, and the people. And the 
King of Sodom went out to meet him (after 
his return from the slaughter of Chedorlaomer, 
and of the kings that were with him), at the 
valley of Shaveh, which is the king's dale. 
And Melchizedeh, King of Salem, brought forth 
bread and wine ; and he was the Priest of the 
Most High God. 

* * g * * 

And he blessed him, and said, Blessed be 
Abeam of the Most High God, possessor of 
heaven and earth ; and blessed be the Most 
High God, which hath delivered thine enemies 
into thy hand. And he gave him tithes of all. 
And the King of Sodom said unto Abram, Give 
me the persons, and take the goods to thyself. 

* * 7 * * 

And Abeam said to the King of Sodom, I 
have lifted up mine hand unto the Lord, the 
Most High God, the possessor of heaven and 
earth, that I will not take from a thread even to 



220 



GUIDE TO THE E. A. CHAPTER. 



a shoe latchet, and that I will not take anything 
that is thine, lest thou shouldest say, I have 
made Abram rich; save only that which the 
young men have eaten, and the portion of the 
men which went with me, Aner, Eshcol, and 
Mamre; let them take their portion — Gen. xiv. 
* * 3 * * 

This entire passage of Scripture should be read, ac- 
companied by solemn ceremonies. The events which it 
describes should be carefully noted, as many things in 
the ritual are made to depend upon its recital, and if ab- 
breviated, the candidate will fail to comprehend the full 
symbolism intended to be displayed in the ceremonies. 

3ft 5J* 5}i 5jv ;}j 




HIGH-PRIEST. 



221 



From a Thread to a Shoe Latchet. 

Sandals were worn by all classes of society in Palestine, even by 
the very poor, and both the sandal and the thong, or shoe latchet, 
were so cheap and common that they passed into a proverb for the 
most insignificant thing, in which sense it is used in Gen. xiv., 2, 3. 

The thread was a fillet used by women to tie up their hair, and 
was also used proverbially to designate the cheapest or a valueless 
thing. The force of this expression will be readily understood as 
employed in the ritual. 



SECOND CLAUSE. 
S. 



H 




©■ 



N. 




Blessed be Abeam of the Most High God, 
possessor of heaven and earth. And blessed 



222 



GUIDE TO THE R. A. CHAPTER. 



be the Most High God, which hath delivered 
thine enemies into thy hands. 



Such was the blessing which the King of Salem, Priest of the 
Most High God, invoked on Abram the father of the faithful; and 
such will be the blessing vouchsafed to every faithful High-Priest 
of a Chapter, who strives to walk in the fear of the Almighty, and 
who sets before his companions, in his own life, an example of 
uprightness and integrity. Such an one will, indeed, be blessed 
of the Most High God. 



S. 



ri 




* * 

* 
to ci 




o 



* 



* .. * 



N. 

The Communion of Brethren. 
Behold, how good and how pleasant it is for 
brethren to dwell together in unity ! It is like 
the precious ointment upon the head, that ran 
down upon the beard, even Aaron's beard ; 
that went down to the skirts of his garment ; 
as the dew of Hermon, and as the dew that 






HIGH-PKIEST. 223 

descended upon the mountains of Zion; for 
there the Lord commanded a blessing, even 
life for evermore. — Psalm cxxxiii. 



Behold, bless ye the Lord, all ye servants of 
the Lord, which by night stand in the house of 
the Lord. Lift up your hands in the Sanctuary, 
and bless the Lord. The Lord that made 
heaven and earth bless thee out of Zion. — 
Psalm cxxxiv. 



Among most of the ancient heathen nations it was a custom 
strictly observed, that those who sacrificed to the gods should eat 
of the sacrifice. It is an interesting question from whence this 
custom was derived. Many scholars are of the opinion that this 
universal custom of sacrificing to the gods was derived originally 
from the establishment of a sacrificial system by the divine com- 
mand at some period anterior to the foundation of the Levitical 
System. It will be observed that the Mosaic account speaks of 
sacrifices as something already existing, and apparently seeks to 
govern rather than invent them. 

Under the Jewish law, it was commanded that those who sacri- 
ficed should eat before the Lord. It betokened the enjoyment of 
communion with God. So in thus partaking together of the 
Paschal Supper, those who ate together were at once to commune 
with God, and evince a mutual love and confidence toward each 
other. Hence a refusal to eat with one implied an entire and 
absolute separation. The Hebrews would not eat with the Egyp- 
tians* nor with the Samaritans, f. To eat a meal together is now 
regarded in the East as a pledge of mutual confidence and friend- 

* Genesis, xliii., 32. f John, iv., 9. 



224 GUIDE TO THE E. A. CHAPTER. 

ship. The communion of brethren is therefore a public attestation 
to the sincerity of purpose with which those who unite in it have 
thus far proceeded in the solemn services of the Order, and a 
solemn pledge of that mutual love, assistance, and protection 
which is enjoined upon all who take upon themselves its covenant. 

jjs ^s * * jje 

The anointment of a High-Priest is preceded by the 
following 

PKAYEB: 

Most Holy and glorious Lord God, the great 
High-Priest of heaven and earth ! we approach 
thee with reverence, and implore thy blessing 
on thy servant, our companion, now prostrate 
before thee ; fill his heart with thy fear, that 
his tongue and actions may pronounce thy 
glory. Make him steadfast in thy service ; 
grant him firmness of mind; animate his heart, 
and strengthen his endeavors; may he teach 
thy judgments, and thy laws; and may the 
incense he shall put before thee, upon thine 
altar, prove an acceptable sacrifice unto thee. 
Make him a true and faithful teacher of the 
companions over whom he has been chosen to 
preside, and enable him to perform the duties 
of his exalted office with fidelity and zeal. 
Bless him, Lord, and bless the work of his 



HIGH-PEIEST. 225 

hands. Accept us in mercy. Hear thou from 
heaven, thy dwelling place, and forgive our 
transgressions. 

Response — So mote it be. — Amen. 

The President will recite the following 
BENEDICTION: 

The Lord bless thee and keep thee; the 
Lord make his face to shine upon thee, and 
be gracious unto thee; the Lord lift up his 
countenance upon thee, and give thee peace. 

Response — So mote it be. — Amen. 



Anointing the body or head with oil was a common practice with 
the Jews and other Oriental nations. It was a rite of inauguration 
into each of the three typical offices of the Jewish commonwealth. 
Prophets were occasionally anointed to their office. Priests, at the 
first institution of the Levitical Priesthood, were all anointed to 
their offices, the sons of Aaron as well as Aaron himself; but 
afterward anointing seems not to have been repeated at the conse- 
cration of ordinary priests, but to have been especially reserved 
for the High-Priest. Anointing in like manner was the principal 
and divinely-appointed ceremony in the inauguration of the Jewish 
kings; indeed, so preeminently did it belong to the kingly office, 
that the "Lord's anointed" was a common designation of the 
theocratic king. David was thrice anointed to be king; privately 
by Samuel, again over Judah at Hebron, and lastly over the whole 
nation. It was customary at festivals and on other great occasions 
to anoint the head with fragrant oils, and hence it came to be a 

10* 



226 GUIDE TO THE R. A. CHAPTER. 

mark of respect and a sign of joy. It was in all cases of official 
anointing viewed as a symbol of sanctification and of dedication to 
the service of God, or to the holy and sacred use. So reference is 
made to it here, as a symbolical consecrating or setting apart of 
the neophyte to the honorable and responsible position of High 
Priesthood in Boyal Arch Masonry. 




The following charge is delivered to the candidate by 
the President: 



* * * Remember that the responsi- 
bilities of this Holy Order rest not alone upon 
the officers, but equally upon the individual 
members of the Order; a dereliction from duty 
being equally destructive in the one case as the 
other. As you value, then, your honor as a 
man and Mason; as you prize the purity and 
permanency of the Order; as you fear to dis- 
please God Almighty, whose name you have so 
solemnly invoked, keep inviolate every pledge 
you have made, and perform with fidelity every 
duty to which you have become bound. 



HIGH-PRIEST. 



227 



Be as swift as the eagle to do every good 
work to a companion anointed High-Priest • be 
as patient as the ox with the foibles and errors 
of your companions ; let the Lion of the tribe 
of Judah be the symbol of your strength and 
boldness in the cause of truth and justice; but, 
above all, continually strive to set before your 
companions of the Royal Craft the bright 
example of an upright and perfect man. Let 
Holiness to the Lord be engraven upon all your 
thoughts, words, and actions; and may God, 
who dwelleth between the cherubim, finally, 
after this painful life is ended, admit you into 
the Sanctuary, eternal in the Heaven. 



CLOSING. 



n i 

m 9 e 



DEVOTIONS. 

Save us, Lord our God, and gather us from 
amongst the nations, to give thanks unto thy 
holy name, to triumph in thy praise. Blessed 



228 GUIDE TO THE R. A. CHAPTER. 

be the Lord God of Israel from eternity to 
eternity; and let all the people say, Amen. 
Praise ye the Lord. — Psalm cvi., 47, 48. 

Or the following passages of Scripture may be read 
instead: 

For this Melchizedek, King of Salem, Priest 
of the Most High God, who met Abraham 
returning from the slaughter of the kings, and 
blessed him ; to whom also Abraham gave a 
tenth part of all, first being by interpretation 
King of righteousness, and after that also King 
of Salem, which is King of peace ; without 
father, without mother, without descent, having 
neither beginning of days, nor end of life ; but 
made like unto the Son of God; abideth a priest 
continually. Now consider how great this man 
was, unto whom even the patriarch Abraham 
gave the tenth of the spoils. And verily, they 
that are of the sons of Levi, who receive the office 
of the priesthood, have a commandment to 
take tithes of the people according to the law, 
that is, of their brethren, though they come 
out of the loins of Abraham. For he testifieth, 
Thou art a priest forever after the order of 






HIGH-PEIEST. 229 

Melchizedek. And inasmuch as not witkout 
an oath he was made priest: For those priests 
(under the Levitical law) were made without 
an oath; but this with an oath, by him that 
said unto him, the Lord sware, and will not 
repent, Thou art a priest forever, after the 
order of Melchizedek.— Hebrews, vii. 



p. n n n 



i 



CEREMONIES OF THE ORDER. 



CONSECRATION, DEDICATION, AND INSTALLATION OF THE OFFICEES 
OF A NEW CHAPTER. 

1. The new Chapter will meet in its hall, and open on 
the Koyal Arch degree. 

2. The Grand Chapter will meet in an adjoining 
room, and organize. 

3. A committee from the new Chapter will inform 
the Grand Officers that their Chapter is prepared tc 
receive them. 

4. The Grand Officers will move in procession, con- 
ducted by the committee, to the hall of the Chapter, ii 
the following order: 

Grand Sentinel; 

Kepresentatives of Subordinate Chapters, according i 

seniority, by threes, triangular; 

Masters of the Three Vails; 

Orator, Chaplain, and other Clergy; 

Grand Secretary, Grand Treasurer, and Grand 

Royal Arch Captain; 

Grand P. Sojourner, Grand Captain of the Host, and 

Deputy Grand High-Priest; 

One Companion carrying the Pot of Incense; 

Four Companions carrying the Ark; 

Three Companions carrying Lights, triangularly; 

Grand Scribe, Grand King, and Grand High-Priest. 



232 GUIDE TO THE R. A. CHAPTER. 

5. When the Grand High-Priest enters, the grand 
honors are given, and the officers of the new Chapter 
resign their seats to the Grand Officers, and take their 
stations on the left. 

6. An Ode may be snng. 

7. All kneeling, the Grand Chaplain will deliver the 
following 

PEAYEE: 

Almighty and Supreme High-Priest of heaven 
and earth, who is there in heaven but thee, and 
who upon earth can stand in competition with 
thee ? Thy Omniscient mind brings all things in 
review — past, present, and to come ; thine 
Omnipotent arm directs the movements of the 
vast creation ; thine Omnipresent eye pervades 
the secret recesses of every heart ; thy bound- 
less beneficence supplies us with every comfort 
and enjoyment; and thine unspeakable per- 
fections and glory surpass the understanding of 
the children of men ! Our Father, who art in 
heaven, we invoke thy benediction upon the 
purposes of our present assembly. Let this 
Chapter be established to thine honor; let its 
officers be endowed with wisdom to discern, 
and fidelity to pursue, its true interests ; let its 
members be ever-mindful of the duty they owe 



CEREMONIES. 233 

to their God ; the obedience they owe to their 
superiors ; the love they owe to their equals, 
and the good-will they owe to all mankind. 
Let this Chapter be consecrated to thy glory, 
and its members ever exemplify their love to 
God by their beneficence to man 

Glory be to God on high. 

Response — So mote it be. — Amen. 

8. Address by the Grand High-Priest. 

9. The Grand Captain of the Host will then form 
the officers of the new Chapter in front of the Grand 
High-Priest. 

10. The Deputy Grand High-Priest then rises, and 
informs the Grand High-Priest that 

A number of Companions, duly instructed 

in the sublime mysteries, being desirous of 

promoting the honor, and propagating the 

principles of the Art, have applied to the Grand 

Chapter for a warrant to constitute a new 

Chapter of Royal Arch Masons, which, having 

been obtained, they are now assembled for the 

purpose of being constituted, and having their 

officers installed in due and ancient form. 

11. The Grand High-Priest directs the Grand Secre- 
tary to read the warrant; which being done, 

12. The Grand High -Priest rises, and says: 



234 GUIDE TO THE R. A. CHAPTER. 

By virtue of the high powers in me vested, 
I do form you, my respected Companions, into 
a regular Chapter of Royal Arch Masons. From 
henceforth you are authorized and empowered 
to open and hold a Lodge of Mark Masters, 
Past Masters, and Most Excellent Masters, and 
a Chapter of Royal Arch Masons ; and to do 
and perform all such things as thereunto may 
appertain; conforming, in all your doings, to the 
General Grand Royal Arch Constitution and* the 
general regulations of the State Grand Chapter. 
And may the God of your fathers be with, guide, 
and direct you in all your doings. 

GRAND HONORS. 

13. The furniture, clothing, jewels, implements, 
utensils, etc., belonging to the Chapter (having been 
previously placed in the center, in front of the Grand 
High-Priest,) are now uncovered, and the dedication 
proceeds: 

DEDICATION. 

The Grand Chaplain, with the pot of incense in his 
hands, says: 

To our Most Excellent Patron, Zerubbabel, 

we solemnly dedicate this Chapter. May the 

* Those words marked in italics, and the same words similarly designated in 
other parts of these services, may be omitted in those States which are not 
under the jurisdiction of the General Grand Chapter. 



I 



CEREMONIES. 



235 



blessing of our Heavenly High-Priest descend 
and rest upon its members, and may their 
felicity be immortal. Glory be t ) God on high. 

As it was in the beginning, is now, and ever 
shall be, without end ! — Amen. 

Response — So mote it be. 



INSTALLATION. 



The Deputy Grand High-Priest will then present the 
first officer of the (new) Chapter to the Grand High- 
Priest, saying: 

Most Excellent Grand High-Priest: I present 
you my worthy Companion, (nomi- 
nated in the warrant), to be installed High- 
Priest of this (new) Chapter. I find him to be 
skillful in the royal art, and attentive to the 
moral precepts of our forefathers, and have 
therefore no doubt but he will discharge the 
duties of his office with fidelity. 

The Grand High-Priest then addresses him as follows: 
Most Excellent Companion: I feel much satis- 
faction in performing my duty on the present 
occasion, by installing you into the 
office of High-Priest of this (new) 
Chapter. It is an office highly hon- 
orable to all those who diligently perform the 




236 



GUIDE TO THE K. A. CHAPTER. 



important duties annexed to it. Your reputed 
Masonic knowledge, however, precludes the 
necessity of a particular enumeration of those 
duties. I shall, therefore, only observe, that 
by a frequent recurrence to the Constitution, 
and general regulations and constant practice 
of the several sublime lectures and charges, you 
will be best able to fulfill them ; and I am con- 
fident that the Companions who are chosen to 
preside with you will give strength to your 
endeavors, and support your exertions. I shall 
now propose certain questions to you, relative 
to the duties of your office, and to which I 
must request your unequivocal answer. 

I. Do you solemnly promise that you will 
redouble your endeavors to correct the vices, 
purify the morals, and promote the happiness 
of those of your Companions who have attained 
this sublime degree? 

II. That you will never suffer your Chapter 
to be opened unless there be present nine 
regular Royal Arch Masons? 

III. That you will never suffer either more 
or less than three brethren to be exalted in 
your Chapter at one and the same time? 



CEREMONIES. 



237 



IV. That you will not exalt any one to this 
degree who has not shown a charitable and 
humane disposition; or who has not made a con- 
siderable proficiency in the foregoing degrees? 

V. That you will promote the general good 
of our Order, and, on all proper occasions, be 
ready to give and receive instructions, and 
particularly from the General and State Grand 
Officers? 

YI. That, to the utmost of your power, you 
will preserve the solemnities of our ceremonies, 
and behave, in open Chapter, with the most 
profound respect and reverence, as an example 
to your Companions? 

YIL That you will not acknowledge or have 
intercourse with any Chapter that does not 
work under a constitutional warrant or dis- 
pensation? 

VIII. That you will not admit any visitor 
into your Chapter who has not been exalted in 
a Chapter legally constituted, without his being 
first formally healed? 

IX. That you will observe and support such 
by-laws as may be made by your Chapter, in 






238 



&UIDE TO THE E. A. CHAPTER. 



conformity to General Grand Royal Arch Con- 
stitution, and the general regulations of the 
Grand Chapter? 

X. That you will pay due respect and obe* 
dience to the instructions of the General and 
State Grand Officers, particularly relating to 
the several lectures and charges, and will resign 
the chair to them, severally, when they may 
visit your Chapter? 

XI. That you will support and observe the 
General Grand Royal Arch Constitution and the 
general regulations of the Grand Royal Arch 
Chapter, under whose authority you act? 

XII. That you will bind your successor in 
office to the observance of the same rules to 
which you have now assented? 

Do you submit to all these things, and do 

you promise to observe and practice theni 

faithfully? 

These questions being answered in the affirmative, the 
Companions all kneel, and the Grand Chaplain repeats 
the following 

PRAYER: 

Most Holy and glorious Lord God. the Great 
High-Priest of heaven and earth ! we approach 



CEftEMONIES. 



239 



thee with reverence, and implore thy blessing 
on (the) Companion appointed to preside over 
this new assembly, and now prostrate before 
thee; fill his heart with thy fear, that his 
tongue and actions may pronounce thy glory. 
Make him steadfast in thy service; grant him 
firmness of mind; animate his heart, and 
strengthen his endeavors ; may he teach thy 
judgments and thy laws ; and may the incense 
he shall put before thee, upon thine altar, prove 
an acceptable sacrifice unto thee. Bless him, 
Lord, and bless the work of his hands. Ac- 
cept us in mercy. Hear thou from heaven, thy 
dwelling place, and forgive our transgressions. 
Response — So mote it be. 

The Grand High-Priest will then cause the High- 
Priest elect to be invested with his clothing, badges, 
etc. ; after which, he will address him as follows : 

Most Excellent: In consequence of your 
cheerful acquiescence with the charges, which 
you have heard recited, you are qualified for 
installation as the High-Priest of this Royal 
Arch Chapter ; and it is incumbent upon me, 
on this occasion, to point out some of the 



240 GUIDE TO THE E. A. CHAPTER. 

particulars appertaining to your office, duty, 
and dignity. 

The High-Priest of every Chapter has it in 
special charge to see that the by-laws of his 
Chapter, as well as the General Grand Royal 
Arch Constitution, and all the regulations of the 
Grand Chapter, are duly observed ; that all the 
officers of his Chapter perform the duties of 
1 their respective offices faithfully, and are exam- 
ples of diligence and industry to their Com- 
panions ; that true and accurate records of all 
the proceedings of the Chapter are kept by the 
Secretary; that the Treasurer keeps and renders 
exact and just accounts of all the moneys and 
other property belonging to the Chapter ; that 
the regular returns be made annually to the 
Grand Chapter ; and that the annual dues to 
the Grand Chapter be regularly and punctually 
paid. He has the right and authority of calling 
his Chapter together at pleasure, upon any 
emergency or occurrence which, in his judgment, 
may require their meeting. It is his privilege 
and duty, together with the King and Scribe, 
to attend the meetings of the Grand Chapter, 



CEREMONIES. 241 

either in person or by proxy; and the well- 
being of the institution requires that this duty 
should on no occasion be omitted. 

The office of High-Priest is a station highly 
honorable to all those who diligently perform 
the important duties annexed to it. By a 
frequent recurrence to the Constitution and 
general regulations, and a constant practice of 
the several sublime lectures and charges, you 
will be best enabled to fulfill those duties; and 
I am confident that the Companions who are 
chosen to preside with you will give strength 
to your endeavors and support to your exertions. 

Let the Miter,- with which you are invested, 
remind you of the dignity of the office you 
sustain, and its inscription impress upon your 
mind a sense of your dependence upon God; 
that perfection is not given unto man upon 
earth, and that perfect holiness belongeth alone 
unto the Lord. 

The Breastplate with which you are decorated, 

in imitation of that upon which were engraven 

the names of the twelve tribes, and worn by 

the High-Priest of Israel, is to teach you that 

11 



242 GUIDE TO THE E. A. CHAPTER. 

you are always to bear in mind your respon- 
sibility to the laws and ordinances of the 
institution, and that the honor and interests of 
your Chapter and its members should be always 
near your heart. 

The various colors of the Holes you wear are 
emblematical of every grace and virtue which 
can adorn and beautify the human mind ; each 
of which will be briefly illustrated in the course 
of the charges to be delivered to your subor- 
dinate officer. 

I now deliver into your hands the Charter 
under which you are to work. You will receive 
it as a sacred deposit, and never permit it to 
be used for any other purposes than those 
expressed in it. 

I present you with the Booh of the Law, the 
Great Light in every degree of Masonry. The 
doctrines contained in this sacred volume create 
in us a belief in the dispensations of Divine 
Providence, which belief strengthens our Faith, 
and enables us to ascend the first step of the 
Grand Masonic Ladder. This faith naturally 
produces in us a Hope of becoming partakers 



CEREMONIES. 243 

of the promises expressed in this inestimable 
gift of God to man ; which hope enables us to 
ascend the second step. But the third and last, 
being Charity, comprehends the former, and 
will continue to exert its influence, when Faith 
shall be lost in sight, and Hope in complete 
enjoyment. 

I present you with the Constitution (of the 
General Grand Royal Arch Chapter) ; the Rules 
and Regulations of the Grand Royal Arch Chap- 
ter of this State ; and, also, with the By-Laws of 
your Chapter. You will cause all these to be 
frequently read and punctually obeyed. 

And now, Most Excellent, permit me, in 
behalf of the Craft here assembled, to offer 
you our most sincere congratulations on your 
accession to the honorable station you now fill. 
I doubt not you will govern with such order 
and regularity as to convince your companions 
that their partiality has not been misplaced. 

Companions of Chapter, : Behold 

your High-Priest. [They rise and how, or, if 
the Installation be not public, salute him with the 
honors of Royal Arch Masonry^] Recollect 



244 GUIDE TO THE R. A. CHAPTER. 

that the prosperity of your Chapter will as 

much depend on your support, assistance and 

obedience, as on his assiduity, information and 

wisdom. 

The Grand Captain of the Host will then present the 
second officer to the Deputy Grand High-Priest, who 
will present him to the Grand High-Priest. The Grand 
High-Priest will then ask him whether he has attended 
to the ancient charges and regulations before recited to 
his superior officer; if he answers in the affirmative, he 
is asked whether he fully and freely assents to the same; 
if he answers in the affirmative, the Grand High-Priest 
directs his Deputy to invest him with his clothing, etc., 
and then addresses him as follows: 

CHARGE TO THE KING. 

Excellent Companion : The important station 
to which you are elected in this Chapter requires 
from you exemplary conduct ; its 
duties demand your most assidu- 
ous attention ; you are to second 
and support your chief in all the 
requirements of his office ; and should casualties 
at any time prevent his attendance, you are to 
succeed him in the performance of his duties. 
Your badge (the Level, surmounted by a Crown,) 
should remind you that, although you are the 




CEKEMONIES. 245 

representative of a King, and exalted by office 
above your companions, yet that you remain 
upon a level with them, as respects your duty 
to God, your neighbor, and yourself; that you 
are equally bound with them to be obedient to 
the laws and ordinances of the institution, to 
be charitable, humane and just, and to seek 
every occasion of doing good. 

Your office teaches a striking lesson of 
humility. The institutions of political society 
teach us to consider the King as the chief of 
created beings, and that the first duty of his 
subjects is to obey his mandates; but the insti- 
tutions of our sublime degrees, by placing the 
King in a situation subordinate to -the High- 
Priest, teaches us that our duty to God is 
paramount to all other duties, and should ever 
claim the priority of our obedience to man ; 
and that, however strongly we may be bound 
to obey the laws of civil society, yet that those 
laws, to be just, should never intermeddle with 
matters of conscience, nor dictate articles of 
faith. 

The Scarlet Robe, an emblem of imperial 



246 GUIDE TO THE E. A. CHAPTEE. 

dignity, should remind you of the paternal 
concern you should ever feel for the welfare of 
your Chapter, and the fervency and zeal with 
which you should endeavor to promote its 
prosperity. 

In presenting to you the Crown, which is an 
emblem of royalty, I would remind you that to 
reign sovereign in the hearts and affections of 
men must be far more grateful to a generous 
and benevolent mind than to rule over their 
lives and fortunes ; and that, to enable you 
to enjoy this preeminence with honor and satis- 
faction, you must subject your own passions 
and prejudices to the dominion of reason and 
charity. 

You are entitled to the second seat in the 
council of. your Companions. Let the bright 
example of your illustrious predecessor in the 
Grand Council " at Jerusalem stimulate you to 
the faithful discharge of your duties ; and when 
the King of kings shall summon you into his 
immediate presence, from his hand may you 
receive a crown of glory, which shall never 
fade away. 




CEREMONIES. 247 

CHARGE TO THE SCRIBE. 

Excellent Companion : The office of Scribe, 
to which you are elected, is very important and 
respectable. In the absence of your superior 
officers, you are bound to succeed them, and 
perform their duties. The pur- 
poses of the institution ought 
never to suffer for want of intel- 
ligence in its proper officers ; you 
will therefore perceive the necessity there is 
of your possessing such qualifications as will 
enable you to accomplish those duties which 
are incumbent upon you, in your appropriate 
station, as well as those which may occasionally 
devolve on you by the absence of your superiors. 
The Purple Robe, with which you are invested, 
is an emblem of union, and is calculated to 
remind you that the harmony and unanimity 
of the Chapter should be your constant aim ; 
and to this end you are studiously to avoid all 
occasions of giving offense, or countenancing 
anything that may create divisions or dis- 
sensions. You are, by all means in your 
power, to endeavor to establish a permanent 



248 GUIDE TO THE K. A. CHAPTER. 

union and good understanding among all orders 
and degrees of Masonry ; and as the glorious 
sun, at its meridian bight, dispels the mists and 
clouds which obscure the horizon, so may your 
exertions tend to dissipate the gloom of jealousy 
and discord whenever they may appear. 

Your badge (a Plumb -rule, surmounted by a 
Turban,) is an emblem of rectitude and vigi- 
lance ; and while you stand as a watchman upon 
the tower, to guard your companions against the 
approach of those enemies of human felicity, 
intemperance and excess, let this faithful monitor 
ever remind you to walk uprightly in your 
station ; admonishing and animating your com- 
panions to fidelity and industry while at labor, 
and to temperance and moderation while at 
refreshment. And when the great Watchman 
of Israel, whose eye never slumbers nor sleeps, 
shall relieve you from your post on earth, may 
he permit you in heaven to participate in that 
food and refreshment which is 

" Such as the saints in glory love, 
And such as angels eat." 




CEREMONIES. 2^9 

CHARGE TO THE CAPTAIN OF THE HOST. 

Companion: The office with which 3^011 are 
intrusted is of high importance, and demands 
your most zealous consideration. 
The preservation of the most 
essential traits of our ancient 
customs, usages and landmarks, 
are within your province ; and it is indispensa- 
bly necessary that the part assigned to you, in 
the immediate practice of our rites and cere- 
monies, should be perfectly understood and 
correctly administered. 

Your office corresponds with that of Marshal, 
or Master of Ceremonies. You are to super- 
intend all processions of your Chapter, when 
moving as a distinct body, either in public or 
private ; and as the world can only judge of 
our private discipline by our public deportment, 
you will be careful that the utmost order and 
decorum be observed on all such occasions. 
You will ever be attentive to the commands of 
your chief, and always near at hand to see them 
duly executed. I invest you with the badge 

of your office, and presume that you will give 
11* 




250 GUIDE TO THE B. A. CHAPTEE. 

to your duties all that study and attention 
which their importance demands. 

CHARGE TO THE PRINCIPAL SOJOURNER. 

Companion: The office confided to you, though 
subordinate in degree, is equal in importance to 
any in the Chapter, that of your 
chief alone excepted. Your office 
corresponds with that of Senior 
Deacon jin the preparatory degrees. 
Among the duties required of you the prep- 
aration and introduction of candidates are not 
the least. As, in our intercourse with the 
world, experience teaches that first impressions 
are often the most durable, and the most diffi- 
cult to eradicate, so it is of great importance, 
in all cases, that those impressions should be 
correct and just ; hence it is essential that the 
officer who brings the blind by a way that they 
knew not, and leads them in paths that they 
have not known, should always be well qualified 
to make darkness light before them, and crooked 
things straight. 

Your robe of office is an emblem of humility ; 
and teaches that, in the prosecution of a lauda- 



CEREMONIES. 251 

ble undertaking, we should never decline taking 
any part that may be assigned us, although it 
may be the most difficult or dangerous. 

The rose-colored tesselated border, adorning the 
robe, is an emblem of ardor and perseverance, 
and signifies that when we have engaged in a 
virtuous course, notwithstanding all the impedi- 
ments, hardships and trials we may be destined 
to encounter, we should endure them all with 
fortitude, and ardently persevere unto the end ; 
resting assured of receiving, at the termination 
of our labors, a noble and glorious reward. 
Your past exertions will be considered as a 
pledge of your future assiduity in the faithful 
discharge of you duties. 

CHARGE TO THE ROYAL ARCH CAPTAIN. 

Companion : The well-known duties of your 
station require but little elucidation. Your 
office in the preparatory degrees 
corresponds with that of Junior 
Beacon. It is your province, con- 
jointly with the Captain of the 
Host, to attend the examination of all visitors, 
and to take care that none are permitted to 




252 GUIDE TO THE K. A. CHAPTEK. 

enter the Chapter but such as have traveled the 
rugged path of trial, and evinced their title to 
our favor and friendship. You will be attentive 
to obey the commands of the Captain of the 
Host during the introduction of strangers among 
the workmen ; - and should they be permitted 
to pass your post, may they, by him, be intro- 
duced into the presence of the Grand Council. 

The White Banner, intrusted to your care, is 
emblematical of that purity of heart and recti- 
tude of conduct which ought to actuate all those 
who pass the white vail of the sanctuary. I 
give it to you strongly in charge, never to suffer 
any one to pass your post without the Signet of 
Truth. I present you the badge of your office, 
in expectation of your performing your duties 
with intelligence, assiduity and propriety. 

CHARGE TO THE MASTER OF THE THIRD VAIL. 

Companion : I present you with the Scarlet 
Banner, which is the ensign of 
your office, and with a Sword to 
protect and defend the same. The 
rich and beautiful color of your 
banner is emblematical of fervency and zeal; 




% 

CEKEMONIES. 253 

it is the appropriate color of the Royal Arch 
degree. It admonishes us that we should be 
fervent in the exercise of our devotion to God, 
and zealous in our endeavors to promote the 
happiness of man. 

CHARGE TO THE MASTER OF THE SECOND VAIL. 

Companion : I invest }^ou with the Purple 
Banner, which is the ensign of your office, and 
arm you with a sword, to enable 
you to maintain its honor. The 
color of your banner is produced 
by a due mixture of blue and scar- 
let; the former of which is the characteristic 
color of the symbolic, or first three degrees of 
Masonry, and the latter that of the Roy al Arch 
degree. It is an emblem of union, and is the 
characteristic color of the intermediate degrees. 
It admonishes us to cultivate and improve 
that spirit of union and harmony between the 
brethren of the symbolic degrees and the 
Companions of the sublime degrees which 
should ever distinguish the members of a 
society founded upon the principles of ever- 
lasting truth and universal philanthropy. 




■ 

254 GUIDE TO THE K. A. CHAPTEK. 

CHARGE TO THE MASTER OF THE FIRST VAIL. 

Companion : I invest you with the Blue 
Banner, which is the ensign of your office, and 
a sword for its defense and protection. The 
color of your banner is one of the most durable 
and beautiful in nature. It is the appropriate 
color adopted and worn by our ancient brethren 
of the three symbolic degrees, and is the 
peculiar characteristic of an institution which has 
stood the test of ages, and which is as much 
distinguished by the durability of its materials, 
or principles, as by the beauty of its super- 
structure. It is an emblem of universal friend- 
ship and benevolence ; and instructs us that, in 
the mind of a Mason, those virtues should be 
as expansive as the blue arch of heaven itself. 

THREE MASTERS OF THE VAILS AS OVERSEERS. 

Companions : Those who are placed as over- 
seers of any work should be well qualified to 
judge of its beauties and deformities — its excel- 
lencies and defects ; they should be capable of 
estimating the former and amending the latter. 
This consideration should induce you to culti- 
vate and improve all those qualifications with 



CEREMONIES. 255 

which you are already endowed, as well as to 
persevere in your endeavors to acquire those 
in which you are deficient. Let the various 
colors of the banners committed to your charge 
admonish you to the exercise of the several 
virtues of which they are emblematic ; and you 
are to enjoin the practice of those virtues upon 
all who shall present themselves, or the work 
of their hands, for your inspection. Let no 
work receive your approbation but such as is 
calculated to adorn and strengthen the Masonic 
edifice. Be industrious and faithful in prac- 
ticing and disseminating a knowledge of the 
true and perfect work, which alone can stand the 
test of the Grand Overseer's Square, in the great 
day of trial and retribution. Then, although 
every rod should become a serpent, and every 
serpent an enemy to this institution, yet shall 
their utmost exertions to destroy its reputation, 
or sap its foundation, become as impotent as 
the leprous hand, or as water spilled upon the 
ground, which cannot be gathered up again. 

CHARGE TO THE TREASURER. 

Companion: You are elected Treasurer of 




256 GUIDE TO THE E. A. CHAPTER. 

this Chapter, and I have the pleasure of invest- 
ing you with the badge of your office. The 
qualities which should recommend 
a Treasurer are accuracy \ and fidel- 
ity ; accuracy in keeping a, fair and 
minute account of all receipts and 
disbursements ; fidelity in carefully preserving 
all the property and funds of the Chapter, that 
may be placed in his hands, and rendering a 
just account of the same whenever he is called 
upon for that purpose. I presume that your 
respect for the institution, your attachment to 
the interests of your Chapter, and your regard 
for a good name, which is better than precious 
ointment, will prompt you to the faithful 
discharge of the duties of your office. 

CHARGE TO THE SECRETARY. 

Companion: I with pleasure invest you with 
your badge as Secretary of this Chapter. The 
qualities which should recommend 
a Secretary are promptitude in 
issuing the notifications and orders 
of his superior officers ; punctu- 
ality in attending the meetings of the Chap- 




CEREMONIES. 257 

ter ; correctness in recording their proceedings ; 
judgment in discriminating between what is 
proper and what is improper to be committed 
to writing ; regularity in making his annual 
returns to the Grand Chapter ; integrity in 
accounting for all moneys that may pass through 
his hands ; and fidelity in paying the same over 
into the hands of the Treasurer. The posses- 
sion of these good qualities, I presume, has 
designated you a suitable candidate for this 
important office ; and I cannot entertain a 
doubt that you will discharge its duties bene- 
ficially to the Chapter and honorably to yourself. 
And when you shall have completed the record 
of your transactions here below, and finished 
the term of your probation, may you be 
admitted into the celestial Grand Chapter of 
saints and angels, and find your name recorded 
in the book of life eternal. 

CHARGE TO THE CHAPLAIN. 

E. and Rev. Companion : You are appointed 
Chaplain of this Chapter ; and I now invest 
you with this jewel, the badge of your office. 
It is emblematical of eternity, and reminds us 




258 GUIDE TO THE B. A. CHAPTEK. 

that here is not our abiding-place. Your 
inclination will undoubtedly conspire with your 
duty when you perform, in the 
Chapter, those solemn services 
which created beings should con- 
stantly render to their infinite 
Creator, and which, when offered by one whose 
holy profession is "to point to heaven, and 
lead the way," may, by refining our morals, 
strengthening our virtues, and purifying our 
minds, prepare us for admission into the society 
of those above, whose happiness will be as 
endless as it is perfect. 

CHARGE TO THE SENTINEL. 

Companion : You are appointed Sentinel of 
this Chapter, and I invest you with the badge 
and this implement of your office. 
As the sword is placed in the 
hands of the Sentinel, to enable 
him effectually to guard against 
the approach of all cowans and eavesdroppers, 
and suffer none to pass or repass but such as 
are duly qualified ; so it should morally serve 
as a constant admonition to us to set a guard at 




CEREMONIES. 259 

the entrance of our thoughts ; to place a watch 
at the door of our lips ; to post a sentinel at 
the avenue of our actions : thereby excluding 
every unqualified and unworthy thought, word 
and deed, and preserving consciences void of 
offense toward God and toward man. 

As the first application from visitors for 
admission into the Chapter is generally made 
to the Sentinel at the door, your station will 
often present you to the observation of strangers; 
it is therefore essentially necessary that he who 
sustains the office with which you are intrusted 
should be a man of good morals, steady habits, 
strict discipline, temperate, affable and discreet. 
T trust that a just regard for the honor and 
reputation of the institution will ever induce you 
to perform with fidelity the trust reposed in 
you ; and when the door of this earthly taber- 
nacle shall be closed, may you find an abundant 
entrance through the gates into the temple and 
city of our God. 

ADDRESS TO THE HIGH-PRIEST. 

M. E. Companion : Having been honored with 
the free suffrages of the members of this Chapter, 



260 GUIDE TO THE K. A. CHAPTEE. 

you are elected to the most important office 
which it is within their power to bestow. This 
expression of their esteem and respect should 
draw from you corresponding sensations ; and 
your demeanor should be such as to repay the 
honor they have so conspicuously conferred upon 
you, by an honorable and faithful discharge of 
the duties of your office. The station you are 
called to fill is important, not only as it respects 
the correct practice of our rites and ceremonies, 
and the internal economy of the Chapter over 
which you preside, but the public reputation of 
the institution will be generally found to rise or 
fall according to the skill, fidelity and discretion 
with which its concerns are managed, and in 
proportion as the characters and conduct of its 
principal officers are estimable or censurable. 

You have accepted a trust, to which is 
attached a weight of responsibility, that will 
require all your efforts to discharge, honorably 
to yourself and satisfactorily to the Chapter. 
You are to see that your officers are capable 
and faithful in the exercise of their offices. 
Should they lack ability, you are expected to 



CEREMONIES. 261 

supply their defects; you are to watch carefully 
the progress of their performances, and to see 
that the long-established customs of the insti- 
tution suffer no derangement in their hands. 
You are to have a careful eye over the general 
conduct of the Chapter ; see that due order 
and subordination are observed on all occasions ; 
that the members are properly instructed ; that 
due solemnity be observed in the practice of 
our rites ; that no improper levity be permitted 
at any time, but more especially at the intro- 
duction of strangers among the workmen. 

In fine, you are to be an example to your 
officers and members which they need not 
hesitate to follow; thus securing to yourself 
the favor of Heaven and the applause of your 
brethren and companions. 

ADDRESS TO THE OFFICERS GENERALLY. 

t 

Companions in Office: Precept and example 
should ever advance with equal pace. Those 
moral duties which you are required to teach 
unto others you should never neglect to 
practice yourselves. Do you desire that the 
demeanor of your equals and inferiors toward 



262 GUIDE TO THE E. A. CHAPTER. 

you should be marked with deference and 
respect? Be sure that you omit no oppor- 
tunity of furnishing them with examples in 
your own conduct toward your superiors. Do 
you desire to obtain instruction from those who' 
are more wise or better informed than your- 
selves? Be sure that you are always ready to 
impart of your knowledge to those within your 
sphere who stand in need of and are entitled 
to receive it. Do you desire distinction among 
your companions ? Be sure that your claims to 
preferment are founded upon superior attain- 
ments ; let no ambitious passion be suffered to 
induce you to envy or supplant a companion 
who may be considered as better qualified for 
promotion than yourselves ; but rather let a 
laudable emulation induce you to strive to excel 
each other in improvement and discipline ; ever 
remembermg that he who faithfully performs 
his duty, even in a subordinate or private sta- 
tion, is as justly entitled to esteem and respect 
as he who is invested with supreme authority. 

ADDRESS TO THE CHAPTER AT LARGE. 

Companions : The exercise and management 



CEREMONIES. 263 

of the sublime degrees of Masonry in your 
Chapter hitherto are so highly appreciated, 
and the good reputation of the Chapter so 
well established, that I must presume these 
considerations alone, were there no others 
of greater magnitude, would be sufficient to 
induce you to preserve and to perpetuate this 
valuable and honorable character. But when 
to this is added the pleasure which every 
philanthropic heart must feel in doing good ; 
in promoting good order,* in diffusing light 
and knowledge ; in cultivating Masonic and 
Christian charity, which are the great objects 
of this sublime institution, I cannot doubt that 
your future conduct, and that of your succes- 
sors, will be calculated still to increase the 
luster of your justly-esteemed reputation. 

May your Chapter become beautiful as the 
Temple, peaceful as the Ark, and sacred as its 
most holy place. May your oblations of piety 
and praise be grateful as the Incense ; your love 
warm as its flame; and your charity diffusive 
as its fragrance. May your hearts be pure as 
the Altar, and your conduct acceptable as the 



264 



GUIDE TO THE R. A. CHAPTER. 



Offering. May the exercise of your Charity 
be as constant as the returning wants of the 
distressed widow and helpless orphan. May the 
approbation of Heaven be your encouragement, 
and the testimony of a good conscience your 
support. May you be endowed with every 
good and perfect gift, while traveling the rugged 
path of life, and finally be admitted within the 
vail of heaven, to the full enjoyment of life 
eternal. So mote it be. — Amen. 

The officers and members of the Chapter will then 
pass in review in front of the grand officers, with their 
hands crossed on their breasts, bowing as they pass. 

The Grand Captain of the Host then makes the 
following 

PROCLAMATION : 

In the name of the Most Excellent Grand 
Chapter of the State of , I hereby pro- 
claim Chapter, No , to be legally 

constituted and dedicated, and the officers 
thereof duly installed. 

The grand honors are then given. 

Benediction, by the Grand Chaplain. 

When the Grand Officers retire, the Chapter will 
form an advance for them to pass through, and salute 
them with the grand honors. 






CHAPTER JEWELS. 




High- Priest. 





King. 



Scribe. 






Captain of the Host Principal Sojourner. R. A. Captait 






Masters of the Vails. Treasurer. 



Secretary. 





Chaplain, 



12 



Sentinel. 



MASONIC DOCUMENTS. 



Petition for Dispensation for New Chapter. 

To tht Most Excellent Grand High-Priest of the Grand Chapter of (hi 

State of : 

[Date.] 

We, the undersigned, being Eoyal Arch Masons in good standing, 
and having the prosperity of the Royal Craft at heart, are anxious 
to exert our best endeavors to promote and diffuse the genuine 
principles of Eoyal Arch Masonry, and for the convenience of our 
respective dwellings, and other good reasons, us thereunto moving, 

we are desirous of forming a new Chapter at , in the .... 

of , to be named Chapter. 

"We, therefore, pray for a Dispensation empowering us to open 
and hold a regular Chapter at aforesaid, and therein to dis- 
charge the duties and enjoy the privileges of Eoyal Arch Masonry, 
according to the landmarks and usages of the Order, and the 
constitution and laws of the Grand Chapter. 

And we do hereby nominate and recommend Companion A 

B to be our first Most Excellent High-Priest; Companion 

C D. .... to be our first King, and Companion E F. . . 

to be our first Scribe. 

And should the prayer of this petition be granted, we do hereby 
promise a strict conformity to the constitution, laws and edicts of 

the Grand Chapter of the State of , and to the constitution of 

the General Grand Chapter of the United States,* so far as they may 
come to our knowledge. 

[This Dispensation must be signed by not less 

than nine Eoyal Arch Masons. ] 

It may be presented to either the Grand or Deputy Grand High- 
Priest, and must be accompanied with the recommendation of the 
nearest Chapter working under a warrant of constitution, which 
recommendation should be in the following words : 

* These words in italics may be omitted in those States whose Grand Chapters 
are not in union with the General Grand Chapter. 



268 GUIDE TO THE R. A. CHAPTER. 

Form of Recommendation. 

To the Most Excellent Grand High-Priest of the Grand Chapter of , 
At a convocation of Chapter No. . . , holden at . . , 



on the ... day of , a.l. 586, a. i. 239— 

The petition of several Companions, praying for a Dispensation 

to open a new Chapter at , in the of , was duly 

laid before the Chapter, when it was 

Besolved, That this Chapter, being fully satisfied that the peti- 
tioners are Royal Arch Masons, in good standing, and being 
prepared to vouch for their moral character and Masonic abilities, 
does therefore recommend that the Dispensation prayed for be 
granted to them. 

A true copy of the records. 

, Secretary. 

Upon the receipt of this petition, with the accompanying recom- 
mendation, the Grand or Deputy Grand High-Priest is authorized 
to issue his Dispensation, under his private seal, for opening and 
holding the new Chapter, which Dispensation should be in the 
following words: 

Form of Dispensation for Opening and Holding a New 
Chapter. 

To all whom it may concern : 

Know ye, that I, , Most Excellent Grand High-Priest of 

the Grand Chapter of the State , have received a petition 

from a constitutional number of Companions, who have been 
properly vouched for and recommended, which petition sets forth 

that they are desirous of forming a new Chapter at , in the 

of . . . . ; and whereas there appears to me to be good and 

sufficient cause for granting the prayer of the said petition — ■ 

Now, therefore, by virtue of the powers in me vested by the 
constitutions of the Order, I do hereby grant this my Dispensation, 
authorizing and empowering Companion A. B. to act as Most 
Excellent High-Priest; Companion C. D. to act as King, and Com- 
panion E. F. to act as Scribe, of a Chapter to be holden at , 

in the of , to be named and designated as Chapter. 

And I do hereby further authorize and empower the said Com- 
panions, with the necessary assistance, to open and hold Lodges of 
Mark, Past and Most Excellent Masters, and a Chapter of Eoyal Arch 
Masons, and therein to advance, induct, receive and acknowledge 



MASONIC DOCUMENTS. 269 

candidates in the several preparatory degrees, and to exalt the 
same to the Royal Arch, according to the ancient landmarks and 
usages of the Order, and the constitutions of the Grand Chapter 

of the State of , and of the General Grand Chapter of the United 

States, * but not otherwise. 

And this Dispensation shall remain of force until the Grand 
Chapter aforesaid shall grant a Warrant of Constitution for the 
said Chapter, or until it shall be revoked by me, or by the authority 
of the Grand Chapter. 

Given under my hand and seal, at , this 

... day of , a.l. 586. ., a.i. 239. . 

.-', Grand High-Priest 

At the next convocation of the Grand Chapter this Dispensation 
is returned, and the Grand Chapter will, if there be no just reason 
to the contrary, grant a "Warrant of Constitution, which shall be in 
the following language : 

Form of a "Warrant of Constitution. 

To all whom it may concern : 

The Most Excellent Grand Royal Arch Chapter of , assem- 
bled in Grand Convocation in the city of , and State afore- 
said, 

Send Greeting: 

Know ye, that we, the Grand Royal Arch Chapter of , do 

hereby authorize and empower our trusty and well-beloved Com- 
panions A. B., High-Priest; C. D., King; and E. F., Scribe, to open 

and hold a Royal Arch Chapter at , in the ....... of , 

to be known and designated on our register as Chapter, No. 

. . , and therein to exalt candidates to the august degree of the Holy 
Royal Arch, according to the ancient landmarks and usages of 
Royal Arch Masonry, and not otherwise. 

And we do further authorize and empower our said trusty and 
well-beloved Companions, A. B., C. D., and E. F., to open and 
hold, under the jurisdiction of the said Chapter, Lodges, and con- 
fer the degrees of Mark, Past, and Most Excellent Master, and 
therein to advance, induct, receive, and acknowledge candidates, 
according to the aforesaid landmarks and usages of the Craft, and 
not otherwise. 

* These words in italics to be omitted in States not under the jurisdiction oi 
the General Grand Chapter. 



270 GUIDE TO THE K. A. CHAPTER. 

And we do further authorize and empower our said trusty and 
well-beloved Companions, A. B., C. ~D., and E. F., to install their 
successors, duly elected and chosen, to invest them with all the 
powers and dignities to the offices respectively belonging, and to 
deliver to them this Warrant of Constitution; and such successors 
shall, in like manner, from time to time, install their successors, and 
proceed in the premises as above directed — such installation to be 
on or before the festival of St. John the Evangelist. 

Provided always, that the above-named Companions and their 
successors do pay and cause to be paid due respect and obedience 
to the Most Excellent Grand Royal Arch Chapter of ...... afore- 
said, and to the edicts, rules, and regulations thereof; otherwise, 
this Warrant of Constitution to be of no force nor virtue. 

Given in Grand Convocation, under the hands of our Grand 

officers, and the seal of our Grand Chapter, at , 

this . . day of , in the year of light 585 . . , and 

of the discovery 238 . . 
G. . . . H. . . ., L. . . . M. . . ., Grand King. 

Grand High-Priest. N 0. . . ., Grand Scribe. 

J....K...., [Seal.] 

Deputy G. H. Priest. 

R. . . . S. . . ., Grand Secretary. 
When a Warrant is granted to a new Chapter which is at so great 
a distance as to render it inconvenient for the Grand officers to 
personally attend the constitution of the Chapter and the installa- 
tion of the officers, the Grand High-Priest may issue the following 
instrument, under his hand and private seal, directed to some Past 
High-Priest : 

Certificate of Proxy, Authorizing a Past High-Priest to 
Constitute a New Chapter, and to Install its Officers. 

To all whom it may concern: 

But more especially to Companion A. B., Most Excellent High- 
Priest elect; C. D., King elect; E. F., Scribe elect, and the other 
Companions who have been empowered by a Warrant of Consti- 
tution issued under the authority of the Most Excellent Grand 

Chapter of ' , to assemble as a regular Chapter at .in 

the of , and to be known and designated as 

Chapter, No. . . . 

Know ye, that, reposing all trust and confidence in the skill, 



MASONIC DOCUMENTS. 271 

prudence and integrity of our Most Excellent Companion , 

I have thought proper — being myself unable to attend — to nomi- 
nate and appoint the said Most Excellent Companion to 

constitute, in form, the Companions aforesaid into a regular 
Chapter, and to install the officers elect, according to the ancient 
usages of the Craft, and for so doing this shall be his sufficient 
wan-ant. 

Given under my hand and seal, at , this 

. . . day of , in the year of light 586. ., 

[seal. ] and of the discovery 239 . . . 

G H , Grand High-Priest. 



Petition for the Capitular Degrees. 

[Date.] 
To the Most Excellent High-Priest, King, Scribe and Companions of 

Chapter, No. 

The undersigned, a Master Mason, and member of Lodge, 

No. . . . , under the jurisdiction of the Grand Lodge of , 

having the good of the Craft at heart, and being desirous of 
obtaining further light in Masonry, fraternally offers himself as a 
candidate for the degrees conferred in your Chapter. Should his 
petition be granted, he promises a cheerful compliance with all the 

forms and usages of the Fraternity. His residence is in , 

and his occupation that of a 

[Signed] B C 

[To be recommended by tw3 Eoyal Arch Masons.] 



Form of a Demit from a Chapter. 

To all Royal Arch Masons to whom these presents shall come, greeting : 

This is to certify that Companion is, at the date of these 

presents, a Royal Arch Mason, in good and regular standing, and 
that, having paid all dues, and being free from all charges, he is, 
at his own request, by the vote of the Chapter, dismissed from 

membership in Chapter, No. . . . , under the jurisdiction of 

the Grand Chapter of 

Given under my hand and the seal of the Chapter, 

at . . . . , this . . day of , in the year of light 

[seal. ] 586 . . , and of the discovery 239 . . 

Secretary. 



272 GUIDE TO THE R. A. CHAPTER. 

Date of Royal Arch. Documents. 

Each of the systems of Masonry has a date peculiar to itself, 
and which, as referring to some important event in its history, is 
affixed to its official documents. Thus, the epoch of the creation 
of light in the beginning of the world, according to the Mosaic 
cosmogony, has been assumed, for a symbolical reason, as the 
era of Ancient Craft Masonry, and hence all documents connected 
with the first three degrees are dated from this period, which date 
is found by adding 4000 to the vulgar era, and is called in the Year 
of Light, or Anno Lucis, usually abbreviated a.*, l. •. — thus the 
present year, 1867, in a Masonic document of the symbolic degrees, 
would be designated as a. • . l. • . 5867. 

Royal Arch Masons use this date also, but in addition to it they 
commence their peculiar era with the year in which the building of 
the second Temple was begun, at which time their traditions 
inform them that a discovery important to the Craft was made. 
They call their era the Year of the Discovery, or Anno Inventionis, 
sometimes abbreviated a. • . i. • . or A. • . Inv. • . The second Temple 
was commenced 530 years before Chbist, and hence the Eoyal Arch 
date is found by adding that number of years to the Christian era. 
Thus, the present year, 1867, in a Eoyal Arch document, would be 
designated as Anno Inventionis 2397, and combining the two 
Masonic eras, such a document would properly be designated thus: 
'•Anno Lucis 5867, and Anno Inventionis 2397," or "in the Year 
of Light 5867, and of the Discovery 2397." 



BOOK QF THE COMMANDERY 



JOHN W. SIMONS, 33°, 

Past Grand Master or the Grand Commandery of New York, Grand 
Treasurer of the Grand Encampment of the United States. 



PREFACE 



In presenting this work to the notice of the Masonic 
Knighthood of the United States, I take occasion to 
disclaim any merit, save that due to the industry and 
tact of the compiler. But, this reservation made, I 
invite the attention of the Sir Knights to the following 
pages, as containing what I believe to be the most com- 
plete vade mecum yet offered for the use of Templars. 

The arrangement of the Orders is in strict -accord- 
ance with the work taught and practised by Hubbard, 
French, Lathrop, and other distinguished Templars, 
in whose presence I have on many occasions had the 
honor to exemplify it. 

The Tactics and Drill, prepared by Sir Orrin Welch, 
the present Grand Commander of New York, are, it 
will be noticed, imbued with the prevailing military 
spirit of the day; but, while only binding in the juris- 
diction from which they emanate, they will doubtless 
meet attention everywhere, and will repay a careful 
examination. 

The Burial Service, by Sir John L. Lewis, has already 
been presented to the Order, and every Templar will be 



6 PREFACE. 

glad to possess a copy in the convenient form here 
offered. 

The various forms, including those for Trials and Ap- 
peals, by Sir Chas. G. Judd, Past Grand Commander, 
commend themselves by their perfect adaptation to the 
circumstances for which they are intended. 

Finally, for this, as for whatever else I have under- 
taken in behalf of the institution to which the best years 
of my life have been devoted, I can but solicit a con- 
tinuance of that indulgent kindness so long and so often 
manifested toward me by the Craft. 

Jno. W. Simons. 



KNIGHTS OF THE RED CROSS. 








These Orders of Knighthood are conferred under 
the sanction of, or in connection with, Masonic assem- 
blies. 

This degree is intimately associated with the Royal 
Arch, and cannot be conferred upon any brother who 
has not been exalted to that sublime degree. 

It is founded upon incidents which occurred during 
the reign of Darius, king of Persia, illustrates the diffi- 
culties and interruptions encountered by the Jews in 
rebuilding the house of the Lord at Jerusalem, and 
rehearses many interesting events that occurred during 
the sojourn of Prince Zerubbabel at the Court of 
Persia. 

OFFICEES, AND THEIR STATIONS. 

The throne is in the East, on which is seated — 
1. The Sovereign Master {Eminent Commander), 
dressed in a purple robe and Persian crown, and hold- 



8 KNIGHTS OF THE RED CEOSS. 

ing a sceptre in his hand. He wears a green scarf, 
trimmed with red, to which is suspended, on the breast, 
a triple triangle. 

2. The Chancellor ( Generalissimo) on the right of 
the Sovereign Master. 

3. The Master op the Palace {Captain General) 
on the left of the Sovereign Master. 

4. The Prelate, on the right of the Chancellor. 

5. The Master of Cavalry {Senior Warden) in 
the South, on the right of the first division when sepa- 
rately formed, and on the right of the whole when 
formed in line. 

6. The Master of Infantry {Junior Warden) in 
the ISTorth, on the right of the second division when 
separately formed, and on the left of the whole when 
formed in line. 

7. The Master of Finances {Treasurer) on the 
right, in front of the Chancellor. 

8. The Master of Despatches {Recorder) on the 
left, in front of the Master of the Palace. 

9. The Standard Bearer, in the West. 

10. The Sword Bearer, on the right of the Standard 
Bearer. 

11. The Warder, on the left of the Standard Bearer. 

12. The three Guards, at the several passes. 

13. The Sentinel, at the door, outside. 

The Knights are arranged in equal numbers on the 
right and left of the throne, in front. 
The assembly is called a Council. 

decorations. 

The drapery of the throne is green ; a green banner 
is suspended above the throne ; on it are three triangles 



KNIGHTS OF THE EED CEOSS. 9 

joined, with a red cross in the centre of each ; under- 
neath are arranged the emblems of the Order. 

The Knights wear a green sash, trimmed with red, 
from which is suspended a sword and trowel, crosswise. 

The symbolic color of the Order is green. 

The motto of the Order is : " Magna est Veritas, et 
prevalent" — Great is truth, and will prevail. 

PRAYER AT OPENING. 

O Thou eternal, immortal, and invisible God, who 
didst aforetime lead the children of Israel from the 
land of Egypt and out of the house of bondage ; 
we would desire to come into Thy presence, at this 
time, with grateful hearts, to render thanks and 
praise for the wonderful display of Thy goodness 
and mercy. Be Thou pleased, O God, to be with 
Thy servants who are now assembled in Thy name ; 
lift upon each one of us the light of Thy counte- 
nance ; defend us from the evil intentions of our ene- 
mies while travelling the journey of life ; and when 
we shall finally come into Thy presence, to be freed 
from the chains of sin and the sackcloth of repent- 
ance, be Thou merciful unto us, O God, not accord- 
ing to our deserts, but according to our necessities ; 
and Thine shall be the praise forever and ever. 




10 KNIGHTS OF THE RED CROSS. 



RECEPTION. 

The following passages of Scripture are appropriate 
to this Order, and are rehearsed by the Prelate, as the 
representative of Jeshua, who presided at the Grand 
Council, assembled at Jerusalem, in the first year of ' 
the reign of Darius, king of Persia, to deliberate on 
the unhappy situation of the Jews, and to devise means 
whereby they might obtain the favor and assistance of 
their new sovereign in rebuilding their city and temple. 

I 
LESSON I. 

Now in the second year of their coming unto the 
house of God at Jerusalem, in the second month, 
began Zerubbabel, the son of Shealtiel, and Jeshua, 
the son of Jozadak, and the remnant of their breth- 
ren the priests and the Levites, and all they that 
were come out of the captivity unto Jerusalem ; and 
appointed the Levites, from twenty years old and 
upward, to set forward the work of the house of the 
Lord. Then stood Jeshua, with his sons and his 
brethren, Kadmiel and his sons, the sons of Judah, 
together to set forward the workmen in the house 
of God ; the sons of Henadad, with their sons, and 
their brethren the Levites. And when the builders 
laid the foundation of the temple of the Lord, they 
set the priests in their apparel with trumpets, and 
the Levites, the sons of Asaph, with cymbals, to 
praise the Lord, after the ordinance of David, king 
of Israel. And they sang together by course, in 
praising and giving thanks unto the Lord, because 
he is good, for his mercy endureth forever toward 



KNIGHTS OF THE E.ED CROSS. 11 

Israel. And all the people shouted with a great 
shout when they praised the Lord, because the foun- 
dation of the house of the Lord was laid. 



When the adversaries of Judah and Benjamin 
heard that the children of the captivity builded the 
temple unto the Lord God of Israel, then they came 
to Zerubbabel and the chief of the fathers, and said 
unto them, Let us build with you, for we seek your 
God as ye do, and we do sacrifice unto him, since 
the days of Esar-Haddon, king of Assur, which 
brought us up hither. But Zerubbabel and Jeshua, 
and the rest of the chief of the fathers of Israel, said 
unto them, Ye have nothing to do with us to build 
an house unto our God, but we ourselves together 
will build unto the Lord God of Israel, as king Cy- 
rus, the king of Persia, hath commanded us. Then 
the people of the land weakened the hands of the 
people of Judah, and troubled them in building, and 
hired counsellors against them to frustrate their pur- 
pose, all the days of Cyrus, king of Persia, even until 
the reign of Darius, king of Persia. And in the 
reign of Ahasuerus, in the beginning of his reign, 
wrote they unto him an accusation against the in- 
habitants of Judah and Jerusalem. And in the days 
of Artaxerxes, wrote Bishlam, Mithredath, Tabeel, 
and the rest of their companions, unto Artaxerxes, 
king of Persia ; and the writing of the letter was 
written in the Syrian tongue, and interpreted in 
the Syrian tongue. Rehum the chancellor, and 
Shimshai the scribe, wrote a letter against Jerusa- 



12 KNIGHTS OF THE RED CROSS. 

lem to Artaxerxes the king, in this sort. This is the 
copy of the letter that they sent unto him, even unto 
Artaxerxes the king : Thy servants, the men on this 
side the river, and at such a time. Be it known unto 
the king that the Jews, which came up from thee to 
us, are come unto Jerusalem, building the rebellious 
and the bad city, and have set up the walls thereof, 
and joined the foundations. Be it known now unto 
the king, that if this city be builded, and the walls 
set up again, then will they not pay toll, tribute, and 
custom, and so thou shalt endamage the revenue of 
the kings. Now because we have maintenance from 
the king's palace, and it was not meet for us to see 
the king's dishonor, therefore have we sent and cer- 
tified the king, that search may be made in the book 
of the records of thy fathers ; so shalt thou find in 
the book of the record, and know that this city is a 
rebellious city, and hurtful unto kings and provinces, 
and that they have moved sedition within the same 
of old time, for which cause was this city destroyed. 
We certify the king, that if this city be builded 
again, and the walls thereof set up, by this means 
thou shalt have no portion on this side the river. 
Then sent the king an answer unto Helium the chan- 
cellor, and to Shimshai the scribe, and to the rest of 
their companions that dwell in Samaria, and unto 
the rest beyond the river, Peace, and at such a time. 
The letter which ye sent unto us hath been plainly 
read before me, and I commanded, and search hath 
been made, and it is found that this city of old time 
hath made insurrection against kings, and that re- 
bellion and sedition have been made therein. There 



KNIGHTS OF THE RED CEOSS. 13 

have been mighty kings also over Jerusalem, which 
have ruled over all countries beyond the river, and 
toll, tribute, and custom was paid unto them. Give 
ye now commandment to cause these men to cease, 
and that this city be not builded until another com- 
mandment shall be given from me. Take heed now 
that ye fail not to do this. Why should damage 
grow to the hurt of the kings ? Now when the copy 
of king Artaxerxes' letter was read before Kehum, 
and Shimshai the scribe, and their companions, they 
went up in haste to Jerusalem unto the Jews, and 
made them to cease by force and power. Then 
ceased the work of the house of God, which is at 
Jerusalem. So it ceased unto the second year of 
the reign of Darius, king of Persia. — Ezra, iv. 




LESSON II. 

Darius the king, having ascended the throne of Per- 
sia, the children of the captivity were inspired with 
new hopes of protection and support in completing their 
noble and glorious undertaking, which had been so often 
and so long impeded by their adversaries on the other 
side of the river. 

Darius, whilst he was yet a private man, made a vow 
to God that if he ever came to the throne he would re- 



14 KNIGHTS OF THE RED CROSS. 

store all the holy vessels that were at Babylon, and send 
them back again to Jerusalem. 

Zerubbabel, one of the most excellent and faithful 
rulers of the Jews, having been formerly distinguished 
by the favorable notice and friendship of the king, 
whilst in private life, offered himself to encounter the 
hazardous enterprise of traversing the Persian domin- 
ions, and seeking admission to the royal presence, in 
order that he might seize the first favorable moment to 
remind the king of the vow which he had made, and to 
impress upon his mind the almighty force and impor- 
tance of Truth. From the known piety of the king, no 
doubt was entertained of obtaining his consent, that 
their enemies might be removed far from thence, and 
that they might be no longer impeded in the glorious 
undertaking in which they were engaged. The council 
of rulers accepted, with great joy, this noble sacrifice 
on the part of Zerubbabel, and invested him with the 
necessary passports and commendations to enable him 
to pass through their own dominions in safety 



^M^ 




Having passed the barriers, and entered the Persian 
dominions, he was taken captive, clothed in the habile 
ments of a slave, and put in chains ; but not discouraged 



KNIGHTS OF THE RED CROSS. 15 

by this misfortune, he declared himself a prince of the 
ho;ase of Judah, and demanded an audience of the sov- 
ereign. He was told that he could only appear in the 
presence of the sovereign as a captive and slave ; to 
which he consented, being impressed with a belief that 
if by any means he could gain access to the king, he 
should succeed in the object of his journey. 

Zerubbabel, having thus gained admission to the 
royal presence, was recognized by the king as the friend 
and companion of his youth, and was interrogated as to 
his motives in attempting to pass the barriers of his 




dominions ; to which Zerubbabel replied that he was 
induced to seek the face of the king by the tears and 
complaints of his brethren and companions in Jerusa- 
lem, who were impeded, by their adversaries on the 
other side of the river, in the noble and glorious under- 
taking of rebuilding the house of the Lord, in which 
they had been permitted to engage by their late sover- 
eign master, Cyrus, the king ; that this great work hav- 
ing been made to cease by force and power, he had 
come to implore the sovereign that he might be restored 
to his confidence, and admitted amongst the servants 



16 KNIGHTS OF THE RED CROSS. 

of his household. The king answered, that he had often 
reflected, with peculiar pleasure, upon their former inti- 
macy; that he had heard, with great satisfaction, of 
his fame as a wise and accomplished ruler among the 
architects of his country ; that having a profound ven- 
eration for an institution which was reputed to practise 
mysteries which were calculated to promote the glory 
of the nation and the happiness of the people, he would 
instantly restore him to favor, upon condition that he 
would reveal those mysteries which so eminently dis- 
tinguished the architects of the Jews from those of all 
other nations. 

Zerubbabel replied, that their institution inculcated 
the doctrine that Truth is a divine attribute, and the 
foundation of every virtue ; that to be good men and 
true was the first lesson they were taught ; that his en- 
gagements were inviolable ; and that if he could obtain 
the royal favor only by the sacrifice of his integrity, he 
should humbly beg leave to renounce the protection of 
the sovereign, and cheerfully submit to an honorable 
exile or a glorious death. 

The king, struck with admiration at the firmness and 
discretion of Zerubbabel, declared that his virtue and 
integrity were truly commendable ; that his fidelity to 
his engagements was worthy of imitation, and from 
that moment he was restored to his confidence. 

Darius, in the first year of his reign, gave a splendid 
and magnificent entertainment to the princes and no- 
bility; and after they had retired, finding himself 
unable to sleep, he fell into discourse with his three 
favorite officers, to whom he proposed certain questions, 
telling them, at the same time, that he who should give 
him the most reasonable and satisfactory answer should 
be clothed in purple, drink from a golden cup, wear a 



KNIGHTS OF THE EED CEOSS. 17 

silken tiara, and a golden chain about his neck. He 
then proposed this question : Which is greatest, the 
strength of Wine, of the King, or of Women? To 
this the first answered, Wine is the strongest ; the sec- 
ond, that the King was strongest ; and the third (who 
was Zerubbabel), that Women were stronger, but above 
all things, Truth beareth the victory. 




The king, being forcibly struck with the addition Ze- 
rubbabel had made to his question, ordered that the 
princes and nobles should assemble on the following 
day, to hear the subject discussed. 

LESSON III. 

On the following day the king assembled together the 
princes and nobility, to hear the questions debated. The 
first began as follows, upon 

the strength of wine. 

O ye princes and rulers, how exceeding strong is 
wine ! it canseth all men to err that drink it ; it 
maketh the mind of the king and the beggar to be 
all one ; of the bondman and the freeman ; of the 



18 KNIGHTS OF THE EED GROSS. 

poor man and of the rich; it turneth also every 
thought into jollity and mirth, so that a man remem- 
bereth neither sorrow nor debt ; it changeth and 
elevateth the spirits, and enliveneth the heavy hearts 
of the miserable. It maketh a man forget his breth- 
ren, and draw his sword against his best friends. O 
ye princes and rulers, is not wine the strongest, that 
forceth us to do these things ? 

Then began the second, and spoke as follows, upon 

THE POWER OF THE KING. 

It is beyond dispute, O princes and rulers, that 
God has made man master of all things under the 
sun ; to command them, to make use of them, and 
apply them to his service as he pleases ; but where- 
as men have only dominion over other sublunary 
creatures, kings have an authority even over men 
themselves, and a right of ruling them by will and 
pleasure. Now, he that is master of those who are 
masters of all things else, hath no earthly thing 
above him. 

Then began Zerabbabel upon 

THE POWER OF WOMEN AND OF TRUTH. 

O princes and rulers, the force of wine is not to 
be denied ; neither is that of kings, that unites so 
many men in one common bond of allegiance ; but 
the supremacy of woman is yet above all this ; for 
kings are but the gifts of women, and they are also 
the mothers of those that cultivate our vineyards. 
Women have the power to make us abandon our 



KNIGHTS OF THE RED CROSS. 19 

very country and relations, and many times to for- 
get the best friends we have in the world, and, for- 
saking all other comforts, to live and die with them. 
But when all is said, neither they, nor wine, nor 
kings, are comparable to the almighty force of 
Teuth. As for all other things, they are mortal 
and transient, but Truth alone is unchangeable and 
everlasting ; the benefits we receive from it are sub- 
ject to no variations or vicissitudes of time and for- 
tune. In her judgment is no unrighteousness, and 
she is the strength, wisdom, power, and majesty of 
all ages. Blessed be the God of Truth. 

When Zerubbabel had finished speaking, the princes 
and rulers cried out — 

Great is Truth, and mighty above all things. 

Then said the king to Zerubbabel : 

Ask what thou wilt and I will give it thee, because 
thou art found wisest among thy companions. 

Then said Zerubbabel to Darius : 

O king, remember thy vow, which thou hast vowed, 
to build Jerusalem in the day when thou shouldest 
come to thy kingdom, and to restore the holy ves- 
sels which were taken away out of Jerusalem. Thou 
hast also vowed to build up the temple, which was 
burned when Judah was made desolate by the Chal- 
dees. And now, O king, this is that I desire of thee, 
that thou make good the vow, the performance 



20 KNIGHTS OF THE RED CROSS. 

whereof, with thine own month, thon hast vowed to 
the King of heaven. 

Then Darius, the king, stood up and embraced him, 
and gave him passports and letters to his governors 
and officers, that they should safely convey both him, 
and those that should go with him, to Jerusalem : and 
that they should not be delayed or hindered from 
building the city and the temple until they should be 
finished. He also restored all the holy vessels remain- 
ing in his possession, that had been taken from Jerusa- 
lem, when the children of Israel were carried away 
captive to Babylon, and reserved by Cyrus. 



The green sash is restored, and adopted as the insignia 
of the Order, designed to perpetuate the remembrance 
of the event which caused the renewal of long-sepa- 
rated but pure friendship. Its color is intended to re- 
mind us that Truth is a divine attribute, and shall 
prevail, and which must forever flourish in immortal 



The sword, in the hands of a true and courteous 
Knight, is endowed with three most excellent qualities : 
its hilt, with Faith ; its blade, with Hope ; and its point, 
with Charity. 



LESSON IV. 

Then Darius, the king, made a decree, and search 
was made in the house of the rolls, where the treas- 



KNIGHTS OF THE EED CROSS. 21 

ures were laid up in Babylon. And there was found 
at Achmetha, in the palace that is in the province of 
the Medes, a roll, and therein was a record thus 
written : In the first year of Cyrus, the king, the 
same Cyrus, the king, made a decree concerning the 
house of God at Jerusalem, Let the house be builded, 
the place where they offered sacrifices, and let the 
foundations thereof be strongly laid ; the height 
thereof threescore cubits, and the breadth thereof 
threescore cubits ; with three rows of great stones, 
and a row of new timber ; and let the expenses be 
given out of the king's house. And also let the 
golden and silver vessels of the house of God, which 
Nebuchadnezzar took forth out of the temple which 
is at Jerusalem, and brought unto Babylon, be re- 
stored, and brought again unto the temple which is 
at Jerusalem, every one to his place, and place them 
in the house of God. Now, therefore, Tatnai, gov- 
ernor beyond the river, Shethar-boznai, and your 
companions, the Apharsachites, which are beyond 
the river, be ye far from thence : let the work of this 
house of God alone ; let the governor of the Jews, 
and the elders of the Jews, build this house of God 
in his place. Moreover, I make a decree what ye 
shall do to the elders of these Jews, for the building 
of this house of God ; that of the king's goods, even 
of the tribute beyond the river, forthwith expenses 
be given unto these men, that they be not hindered. 
And that which they have need of, both young bul- 
locks, and rams, and lambs, for burnt-offerings of 
the God of heaven ; wheat, salt, wine, and oil, ac- 
cording to the appointment of the priests which are 



22 KNIGHTS OF THE RED CROSS. 

at Jerusalem, let it be given them day by day with- 
out fail ; that they may offer sacrifices of sweet 
savors unto the God of heaven, and pray for the life 
of the king, and of his sons. Also, I have made a 
decree, that whoever shall alter this word, let timber 
be pulled down from his house, and being set up let 
him be hanged thereon ; and let his house be made 
a dunghill for this. And the God that hath caused 
his name to dwell there destroy all kings and peo- 
ple, that shall put to their hand to alter and to de- 
stroy this house of God which is at Jerusalem. I 
Darius have made a decree ; let it be done with 
speed. Then Tatnai, governor on this side the river, 
Shethar-boznai, and their companions, according to 
that which Darius, the king, had sent, so they did 
speedily. And the elders of the Jews builded, and 
they prospered through the prophesying of Haggai, 
the prophet, and Zechariah, the son of Iddo ; and 
they builded and finished it, according to the com- 
mandment of the God of Israel, and according to 
the commandment of Cyrus, and Darius, and Artax- 
erxes, king of Persia. — Ezra, vi. 



KNIGHTS TEMPLAR. 




The Order of the Knights of Malta, who were origi- 
nally called Hospitallers of St. John of Jerusalem, took 
its rise about the year 1099 ; from which time, to the 
year 1118, their whole employment was works of chari- 
ty and taking care of the sick. 

Some time after the establishment of this Order, nine 
gentlemen formed a society to guard and protect the 
Christian pilgrims who travelled from abroad to visit 
the Holy Sepulchre. 

These men were encouraged by the Abbot of Jerusa- 
lem, who assigned them and their companions a place 
of retreat in a Christian church, called the Church 
of the Holy Temple, from which they were called 
Templars. 

The ceremonies of the Order are strictly Christian in 
their character. 



24 KNIGHTS TEMPLAR. 

DECORATIONS. 

The throne is situated in the East, above which is 
sus23ended a white banner, on which is painted a red 
Passion Cross, edged with gold and irradiated at the 
crossings with rays of light ; on the right and left are 
two sky-blue banners, on one of which is painted a Pas- 
chal Lamb and a red Templar's Cross, with the words, 
" The will of God." On the other, the emblems of the 
Order are displayed. 

The symbolic colors of the order are white and black, 
properly interspersed with gold and silver. 

The Grand Standard of the Order is displayed in the 
West, in charge of the Standard-Bearer. 

The Beauseant, or Battle Flag of the Ancient Tem- 
plars, is displayed in the South, in charge of the Senior 
Warden. 

UNIFORM. 

Full Dress. — Black frock-coat, black pantaloons, 
scarf, sword, belt, shoulder-straps, gauntlets, and cha- 
peau, with appropriate trimmings. 

Fatigue Dress. — Same as full dress, except for cha- 
peau a black cloth cap, navy form, with appropriate 
cross in front, and for guantlets white gloves. 

Scarf. — Five inches wide in tlie whole, of white, bordered 
with black, one inch on either side, a strip of navy lace, one- 
fourth of an inch wide, at the inner edge of the black. On the 
front centre of the scarf, a metal star of nine points, in allusion to 
the nine founders of the Temple Order, enclosing the Passion 
Cross, surrounded by the Latin motto, " In hoc Signo Vinces ;" 
the star to be three and three-quarters of an inch in diameter. 
The scarf to be worn from the right shoulder to the left hip, with 
the ends extending six inches below the point of intersection. 



KNIGHTS TEMPLAPw 25 

Sword. — Thirty-four to forty inches, inclusive of scabbard, 
helmet head, cross handle, and metal scabbard. 

Belt. — lied enamelled or patent leather, two inches wide, fast- 
ened round the body with buckle or clasp. 

Shoulder-Straps — For 67. M. and P. 67. M. of the 67. E— Royal 
Purple silk velvet, bordered with two rows of gold embroidery, 
three-eighths of an inch wide : the Cross of Salem embroidered in 
gold, in the centre, lengthwise. 

For other Officers of the 67. E. — Same as the Grand Master, ex- 
cept for the Cross of Salem, the Patriarchal Cross, of gold, with 
the initials of the office, respectively, embroidered of silver (old 
English characters), at the foot of the cross, narrowwise of the 
strap. 

For Officers and Past Officers of a Grand Gommandery. — Bright 
red silk velvet, bordered with one row of gold embroidery ; the 
Templar's Cross, of gold, with the initials of the office, respect- 
ively, embroidered (old English characters) in silver, on the 
lower end of the straps. 

For Commanders and P. Commanders of a Gommandery. — Em- 
erald green silk velvet, bordered with one row of gold embroidery ; 
the Passion Cross, with a halo, embroidered, of silver, in the 
centre. 

Generalissimo. — Same as the Commander, except for the Pas- 
sion Cross, the Square, surmounted with the Paschal Lamb. 

Other Officers. — Same, except the appropriate jewel of office, 
respectively. 

Gauntlets. — Of buff leather, the flap to extend four inches 
upward from the waist, and to have the appropriate Cross em- 
broidered in gold, on the proper colored velvet, two inches in 
length. 

Chapeau.— The military chapeau, trimmed with black bind- 
ing, one white and two black plumes, and appropriate cross on 
the left side. 

Cap. — Navy form; black cloth, four inches high, narrow 
leather strap, fastened at the sides with small metal Templar's 
Cross, and with appropriate cross in front. 

Distinctions. — The Sir Knights will wear white metal, wher- 
ever metal appears. Commanders and Past Commanders, Grand 
and Past Grand Officers, gold. 



26 



KNIGHTS TKMPLAE. 



Crosses. — Sir Knights, Commanders and Past Commanders of 
Subordinate Commanderies, will wear the Passion Cross ; Grand 
and Past Grand Officers of State Commanderies, the Templar 
Cross ; Grand and Past Grand Officers of the Grand Encamp- 
ment, the Patriarchal Cross ; the Grand Master, and Past Grand 
Masters of the Grand Encampment, the Cross of Salem, which is 




Grand Standard. — Is of white silk, six feet in height and five 
in width, made tripartite at the bottom, fastened at the top to the 
cross-bar by nine rings ; in the centre of the field, a blood-red 
Passion Cross, over which is the motto : "In hoc Signo Vinces;" 
and under, " Non nobis, Domine / non nobis, sed Nomini tuo da 
Oloriam /" The cross to be four feet high, and the upright and 
bar to be seven inches wide. On the top of the staff, a gilded 
globe or ball, four inches in diameter, surmounted by the Patri- 
archal Cross, twelve inches in height. The cross to be crimson, 
edged with gold. 



KNIGHTS TEMPLAR. 




Beatjseant. — Of woollen stuff, same form and dimensions as 
the Grand Standard, and suspended in the same manner. The 
upper half of this banner is black ; the lower half, white. 

Prelate's Robes. — A full white linen or muslin robe, open 
behind, reaching down within six inches of the feet, fastened 
around the neck below the cravat, which should be white, and 
having flowing sleeves reaching to the middle of the hand. A 
white woollen cloak, lined with white, fastened around the neck, 
and extending down to the bottom of the robe ; on the left front, 
a red velvet Templar Cross, six inches in width. A blue silk 
stole, reaching down in front to within six inches of the bottom 
of the robe, and having on it three Templar's Crosses of red silk. 
Mitre of white merino, bordered with gold, lined with green, 
having the red Templar Cross extending to the edges, and sur-. 
mounted by a Passion Cross three inches high. His staff of office 
is a crozier. 



28 KNIGHTS TEMPLAR. 

OFFICERS, AND THEIR STATIONS. 

An assembly of Knights Templar is called a Com- 
mandery, and has the following officers : 

1. The Commander, whose title is "Eminent;" his 
station is on the throne in the East, dressed in the full 
uniform of the Order. His jewel is the Passion Cross, 
with rays of light at the crossings. 

2. The Generalissimo, in the East, on the right of the 
Commander. His jewel is a Square, surmounted by a 
Paschal Lamb. 

3. The Captain General, in the East, on the left of 
the Eminent Commander. His jewel is a Level, sur- 
mounted by a cock. 

4. The Prelate, in the East, on the right of the 
Generalissimo. His jewel is a Triple Triangle, with a 
Passion Cross in each. 

5. The Senior Warden, in the South ; and on the 
right of the first division, and on the right of the whole 
when formed in line. His jewel is a Hollow Square and 
Sword of Justice. Above his seat is suspended the 
Beauseant. 

6. The Junior Warden, in the North, on the right 
of the second division, and on the left of the whole 
when formed in line. His jewel is an Eagle and 
Flaming Sword. 

1. The Treasurer, on the right in front of the Gen- 
eralissimo. His jewel is the Cross Keys. 

8. The Recorder, on the left of the Eminent Com- 
mander, in front. His jewel is the Cross Pens. 

9. The Standard-Bearer, in the West, and in the 
centre of the second division. His jewel is a Plumb, 
surmounted by a Banner. Above his chair is suspended 
the Grand Standard of the Order. 



KNIGHTS TEMPLAR. 29 

10. The Sword-Bearer, in the West, on the right of 
the Standard-Bearer, and on the right of the second 
division, when formed in line. His jewel is a Triangle 
and Crossed Swords. 

11. The Warder, in the West, and on the left of the 
Standard-Bearer, and on the left of the second division, 
when formed in line. His jewel is a Square Plate in- 
scribed with a Trumpet and Cross Swords. He also 
guards the inner door of the Asylum. 

12. Three Guards, at the several passes, respect- 
ively. Their jewels are a Square Plate, inscribed with 
a Battle-axe. 

13. The Sextixel, outside of the door. His jewel is 
a Sword. 

The jewels of a Subordinate Commandery are silver, 
exc-ept the Commanders', which must be of gold. Those 
of the Grand Commandery are of gold, within a wreath. 

Commanderies are dedicated to St. John the Al- 
moner. 

The candidate receiving this Order is said to be 
" dubbed and created a Knight of the valiant and mag- 
nanimous Order of Knights Templar." 

The motto of the Order is, "Jn hoc Signo Vinces" 
— In this sign we conquer. 

PEATEE AT OPENING. 

Our Father which, art in heaven, hallowed be thy 
name. Thy kingdom come. Thy will be done in 
earth as it is in heaven. Give us this day our daily 
bread. And forgive us our debts, as we forgive our 
debtors. And lead us not into temptation, but de- 
liver us from evil. For thine is the kingdom, and 
the power, and the glory, forever. Amen. 



30 KNIGHTS TEMPLAR. 



CHARGE AT OPENING. 



James, a servant of God, and of the Lord Jesus 
Christ, to the twelve tribes which are scattered 
abroad, greeting. My brethren, count it all joy 
when ye fall into clivers temptations ; knowing this, 
that the trying of your faith worketh patience. But 
let patience have her perfect work, that ye may be 
perfect and entire, wanting nothing. If any of you 
lack wisdom, let him ask of God, that giveth to all 
men liberally, and upbraideth not ; and it shall be 
given him. But let him ask in faith, nothing waver- 
ing. For he that wavereth is like a wave of the 
sea, driven with the wind and tossed. For let not 
that man think that he shall receive anything of 
the Lord. A double-minded man is unstable in all 
his ways. Let the brother of low degree rejoice in 
that he is exalted. If any man among you seem to 
be religious, and bridleth not his tongue, but de- 
ceiveth his own heart ; this man's religion is vain. 
Pure religion and un defiled before God and the 
Father is this : To visit the fatherless and widows 
in their affliction, and to keep himself unspotted 
from the world.— James, i. 1-10, 26, 27. 



KNIGHTS TE3IPLATC. 



3 1 




RECEPTION. 

The novitiate for the honors of this magnificent Or- 
der is required to answer several interrogatories, touch- 
ing his faith in the Christian religion, and his strict 
conformity to the rules and regulations of the Order. 




32 KNIGHTS TEMPLAR. 

EXHOETATION BY THE FlRST GUARD. 

, I greet thee. 

Silver and gold have I none ; but such as I have, 
give I unto thee. 

* * -x- * * ■* * 

Hearken to a lesson to cheer thee on thy way and 
assure thee of success. 

Let the brother of low degree rejoice in that he 
is exalted. Come unto me, all ye that are weary 
and heavy laden, and I will give you rest. 

Christ also suffered for us, leaving us an example 
that we should follow his steps. For ye were as 
sheep going astray ; but are now returned unto the 
Shepherd and Bishop of your souls. 

Let, therefore, brotherly love continue. 

Farewell, — . God speed thee. 

Exhortation by the Second Guard. 

, I greet thee. * * * * 

Hearken to a lesson to cheer thee on thy way and 
assure thee of success. 

To do good and communicate, forget not : for with 
such sacrifices God is well pleased. 

Be not forgetful to entertain strangers : for there- 
by some have entertained angels unawares. 

Remember them that are in bonds, as being bound 
with them ; and them which suffer adversity, as being 
yourselves also in the body. 

Be not weary in well doing ; for in due time ye 
shall reap, if ye faint not. 

Farewell, . God speed thee. 



KXIGHTS TE^IPLAE. 



33 



Exhortation by the Third Guard. 
-, I greet thee. * * * *. 



Hearken to a lesson to cheer thee on thy way and 
assure thee of success. 

Charity coyereth a multitude of sins. If a brother 
or sister be naked, and destitute of daily food ; and 
one of you say unto them, Depart in peace, be ye 
warmed and be ye filled ; notwithstanding ye give 
them not those things which are needful for the 
body ; what doth it profit ? 

Now, may He who is able send you forth into the 
world, "thoroughly furnished unto all good works," 
keep you from falling into vice and error, improve, 
strengthen, establish, and perfect you. 

Be thou faithful unto death, and I will give thee 
a crown of life. 



Farewell. 



God speed thee. 



'^ ' '' i^rvTy Z P^^^M 




The peculiar characteristics of this magnanimous Or- 
der are Charity and Hospitality ; therefore those who 
assume the responsibilities of Knights Templar, are 
bound by solemn vows to give alms to the poor and 



84 KNIGHTS TEMPLAR. 

weary ; to succor the needy, feed the hungry, clothe 
the naked, and bind up the wounds of the afflicted. 



LESSON EK0M THE HOLY EVANGELIST. 

Then one of the twelve, called Judas Iscariot, went 
unto the chief priests, and said unto them, What 
will ye give me, and I will deliver him unto you ? 
And they covenanted with him for thirty pieces of 
silver. And from that time he sought opportunity 
to betray him. Now, the first day of the feast of 
unleavened bread, the disciples came to Jesus, saying 
unto him, "Where wilt thou that we prepare for thee 
to eat the passover ? And he said, Go into the city 
to such a man, and say unto him, The Master saith, 
My time is at hand ; I will keep the passover at thy 
house with my disciples. And the disciples did as 
Jesus had appointed them ; and they made ready 
the passover. Now, when the even was come, he 
sat down with the twelve. And as they did eat, he 
said, Verily I say unto yon, that one of you shall be- 
tray me. And they were exceeding sorrowful, and 
began every one of them to say unto him, Lord, is 
it I ? And he answered and said, He that dippeth 
his hand with me in the dish, the same shall betray 
me. The Son of man goeth, as it is written of him ; 
but woe unto that man by whom the Son of man is 
betrayed ! It had been good for that man if he had 
not been born. Then Judas, which betrayed him, 
answered and said, Master, is it I? He said unto 
him, Thou hast said. — Matt. xxvi. 14-25. 



KXIGHTS TE3IPLAR. 



35 




LESSON FE03I THE EOLY EVANGELIST. 

Then cometh Jesus with them unto a place called 
Gethsemane, and saith unto the disciples, Sit ye 
here, while I go and pray yonder. And he took 
with him Peter and the two sons of Zebedee, and 
began to be sorrowful and very heavy. Then saith 
he unto them, My soul is exceeding sorrowful, even 
unto death ; tarry ye here, and watch with me. And 
he went a little farther, and fell on his face, and 
prayed, saying, O my Father, if it be possible, let 
this cup pass from me ; nevertheless, not as I will, 
but as thou wilt. And he cometh unto the disciples, 
and findeth them asleep, and saith unto Peter, What ! 
could ye not watch with me one hour ! Watch and 
pray, that ye enter not into temptation ; the spirit 
indeed is willing, but the flesh is weak. He went 
away again the second time, and prayed, saying, O 
my Father, if this cup may not pass away from me, 
except I drink it, thy will be clone. And he came 
and found them asleep again ; for their eyes were 
heavy. And he left them, and went away again, and 
prayed the third time, saying the same words. Then 



36 KNIGHTS TEMPLAE. 

cometh he unto his disciples, and saith unto them, 
Sleep on now, and take your rest ; behold the hour 
is at hand, and the Son of man is betrayed into the 
hands of sinners. Eise, let us be going ; behold, he 
is at hand that doth betray me. And while he yet 
spake, lo ! Judas, one of the twelve, came, and with 
him a great multitude, with swords and staves, from 
the chief priests and elders of the people. Now he 
that betrayed him gave them a sign, saying, ♦Whom- 
soever I shall kiss, that same is he : hold him fast. 
And forthwith he came to Jesus, and said, Hail, 
Master; and kissed him. — Matt. xxvi. 36-50. 

An Emblem of Mortality. 



LESSON FKOM THE HOLY EVANGELIST. 

When Pilate saw that he could prevail nothing, 
but that rather a tumult was made, he took water, 
and washed his hands before the multitude, saying, 
I am innocent of the blood of this just person ; see 
ye to it. Then answered all the people, and said, 
His blood be on us and on our children. Then re- 
leased he Barabbas unto them ; and when he had 
scourged Jesus, he delivered him to be crucified. 
Then the soldiers of the governor took Jesus into 
the common hall, and gathered unto him the whole 
band of soldiers. And they stripped him, and put 
on him a scarlet robe. And when they had platted 
a crown of thorns, they put it upon his head, and a 
reed in his right hand ; an$ they bowed the knee be- 
fore him, and mocked him, saying, Hail, king of the 



KXIGHTS TEMPLAR. 



Jews ! And they spit upon him, and took the reed 
and smote him on the head. And after that they had 
mocked him, they took the robe off from him, and put 
his own raiment on him, and led him away to crucify 
him. And as they came out, they found a man of 
Cyrene, Simon by name : him they compelled to 
bear his cross. And when they were come unto a 
place called Golgotha, that is to say, A place of a 
skull, they gave him vinegar to drink, mingled with 
gall ; and when he had tasted thereof, he would not 
drink. And they crucified him, and parted his gar- 
ments, casting lots ; that it might be fulfilled which 
was spoken by the prophet, They parted my gar- 
ments among them, and upon my vesture did they 
cast lots. And sitting down, they watched him 
there ; and set up over his head his accusation, 
written, This is Jesus the King of the Jews. — 
Matt, xxvii. 24-37. 




LESSON FROM THE HOLY EVANGELIST. 

Although it is appointed unto all men once to die, 
yet the Scriptures inform us that the Saviour of 
the world arose from the dead, and ascended into 
heaven : there forever he is seated on the throne of 



38 KNIGHTS TEMPLAR. 

majesty on high ; and they also assure us, that all 
who have received him for their righteousness, and 
put their trust in him, shall rise to life everlasting. 

In the end of the Sabbath, as it began to dawn, 
toward the first day of the week, came Mary Mag- 
dalene and the other Mary, to see the sepulchre. 
And behold there was a great earthquake ; for the 
angel of the Lord descended from heaven, and came 
and rolled back the stone from the door, and sat 
upon it. His countenance was like lightning, and 
his raiment white as snow : and for fear of him the 
keepers did shake, and became as dead men. And 
the angel answered and said unto the women, Fear 
not ye : for I know that ye seek Jesus, which was 
crucified. He is not here ; for he is risen, as he 
said. Come, see the place where the Lord lay : and 
go quickly, and tell his disciples that he is risen 
from the dead ; and behold he goeth before you into 
Galilee ; there shall ye see him : lo ! I have told 
you. And they departed quickly from the sepul- 
chre, with fear and great joy, and did run to bring 
his disciples word. 

And as they went to tell his disciples, behold Je- 
sus met them, saying, All hail. And they came and 
held him by the feet, and worshipped him. 

And he led them out as far as Bethany ; and he 
lifted up his hands, and blessed them. And it came 
to pass, while he blessed them, he was parted from 
them, and carried up into heaven. And they wor- 
shipped him, and returned to Jerusalem with great 

joy- 



KNIGHTS TEMPLAR. 39 




The following ode may be appropriately introduced 
during the ceremonies : 



Music — Old Hundred. 

The rising God forsakes the tomb ! 

Up to his Father's court he flies ; 
Cherubic legions guard him home, 

And shout him welcome to the skies. 



Break off your tears, ye saints, and tell 
How high our Great Deliv'rer reigns ; 

Sing how he spoil' d the hosts of hell, 
And led the monster, Death, in chains. 

Say live forever, wondrous King, 
Born to redeem, and strong to save ; 

Then ask the tyrant, " Where's thy sting ? 
And where's thy vict'ry, boasting grave ?" 



The Pilgrim Penitent, having performed his term at 
penance, is entitled to receive the rewards that await 
the valiant Templar. 



40 KNIGHTS TEMPLAE. 



LESSON FKOM THE HOLY EVANGELIST. 

And in those days Peter stood up in the midst of 
the disciples, and said (the number of the names 
together were about an hundred and twenty), Men 
and brethren, this scripture must needs have been 
fulfilled which the Holy Ghost, by the mouth of Da- 
vid, spake before concerning Judas, which was guide 
to them that took Jesus. For he was numbered 
with us, and had obtained part of this ministry. 
Now, this man purchased a field with the reward of 
iniquity ; and falling headlong, he burst asunder in 
the midst, and all his bowels gushed out. And it 
was known unto all the dwellers at Jerusalem ; inso- 
much as that field is called, in their proper tongue, 
Aceldama, that is to say, The field of blood. For it 
is written in the book of Psalms, Let his habitation 
be desolate, and let no man dwell therein ; and his 
bishopric let another take. Wherefore, of these 
men which have companied with us, all the time that 
the Lord Jesus went in and out among us, beginning 
from the baptism of John unto that same day that 
he was taken up from us, must one be ordained to 
be a witness with us of his resurrection. And they 
appointed two, Joseph, called Barsabas, who was 
surnamed Justus, and Matthias. And they prayed, 
and said, Thou, Lord, which knowest the hearts of 
all men, show whether of these two thou hast chosen, 
that he may take part of this ministry and apostle- 
ship, from which Judas by transgression fell, that he 
might go to his own place. And they gave forth 



KNIGHTS TEMPLAE. 41 

their lots ; and the lot fell upon Matthias ; and he 
was numbered with the eleven apostles. — Acts, i. 
15-26. 



The vacancy produced by the apostasy and death of 
Judas Iscariot being now filled, a hearty welcome is ex- 
tended to the bosom of a society whose principles are 
designed to defend and protect the true and faithful 
among them. 



The Sword, in the hands of a valiant and magnani- 
mous knight, is endowed with the sublime qualities of 
Justice, Fortitude, and Mercy. 



KNIGHTS OF MALTA. 




The Knights, or Hospitallers of St. John, afterward 
known as Knights of Rhodes, and finally called Knights 
of Malta, was a military religious Order, established 
about the commencement of the Crusades. 

As early as 1048, some merchants from Amalfi, in 
Naples, being struck with the misery to which the pil- 
grims were exposed on their road to the Holy Land, 
obtained permission of the Caliph of Egypt to erect a 
church and build a monastery near the sight of the Holy 
Sepulchre at Jerusalem, which they dedicated to St. 
John the Baptist. They entertained all pilgrims that 
came for devotion, and cured the diseased among them. 
They became eminent for their devotion, charity, and 



KNIGHTS OF MALTA. 43 

hospitality. St. John the Baptist, heing then patron 
£aptist of Jerusalem, t0 disti 

■ habX t°. ^ H0 - 7 SepUl ° hre - The ^ t00k *e "lS 
habit of the Hermits of St. Augustine, and on the left 
breast wore a cross of eight point, " i„ var th ™ 
crimson with a white cross, bnt in their monasters 
and on the day of their profession, the black gasmen" 

The Assembly is called a Council: The officers are 

Lr. r A p ME; ^ G ™"°; 3. Captain Gen! 
^al, 4. Peelate; 5 . SaM0B Wa 

Waeden; 7. Teeasueee; 8 . R ECOEDEE . 9 . J ~ 

? 2 T AED 10 - ^t Gijaed; u - s -— b E ak EE s 

i-A Haedeb; 13. Sentinel. 

This Order must be conferred in an asylum of a legal 
Commaudery of Knights Templar, or in a Conned of 
the O r d er of Malta> regu]ai , y ^^ -. of 

distinct from, and a/fer, the Templar's Order. ? ' 
Sufficient time should be devoted to conferring the 
Order, that it may be well understood. 

PBAYEB AT OPENING. 

nam" ^l^ "* ™ Wen ' LalWd be ^ 
earth as it is m heaven. Give us this day our daily 
bread. And forgive us our debts, as we forgive our 
debtors. And lead us not into temptation, tat de- 
ver us from evil : For thine is the kingdom, and 
the power, and the glory, forever. Amen 



44 KNIGHTS OF MALTA. 




The following passages of Scripture are read by the 
Prelate during the ceremonies. 

And when they were escaped, then they knew that 
the island was called Melita. And the barbarous 
people showed tis no little kindness, for they kindled 
a fire, and received us every one, because of the 
present rain, and because of the cold. And when 
Paul had gathered a bundle of sticks, and laid them 
on the fire, there came a viper out of the heat, and 
fastened on his hand. And when the barbarians 
saw the venomous beast hang on his hand, they said 
among themselves, No doubt this man is a murderer, 
whom, though he hath escaped the seas, yet ven- 
geance suffereth not to live. And he shook off the 
beast into the fire, and felt no harm. Howbeit they 
looked when he should have swollen, or fallen down 
dead suddenly ; but after they had looked a great 
while, and saw no harm come to him, they changed 
their minds, and said that he was a god. — Acts, 
xxviii. 1-6. 

And Pilate wrote a title, and put it on the cross. 
And the writing was, Jesus of Nazaketh, the King 
of the Jews. — St. John, xix. 19. 



KNIGHTS OF MALTA. 45 

But Thomas, one of the twelve, called Didymus, 
was not with them when Jesus came. The other 
disciples, therefore, said unto him, We have seen the 
Lord. But he said unto them, Except I shall see in 
his hands the prints of the nails, and put my finger 
into the print of the nails, and thrust my hand into 
his side, I will not believe. And after eight days, 
again his disciples were within, and Thomas with 
them. Then came Jesus, the doors being shut, and 
stood in the midst, and said, Peace be unto you. 
Then saith he to Thomas, Beach hither thy finger, 
and behold my hands ; and reach hither thy hand,' 
and thrust it into my side ; and be not faithless, but 
believing. And Thomas answered, and said unto 
him, My Lord and my God.— St. John, xx. 24-28. 



CHARGE TO THE CANDIDATE. 

Sir Knight :— Having passed through the several 
degrees and honorary distinctions of our ancient and 
honorable institution— in your admission to the tes- 
selated Masonic ground-floor— your ascent into the 
middle chamber— your entrance to the unfinished 
sanctum sanctorum— your regularly passing the 
several gates of the Temple— induction to the orien- 
tal chair— witnessing the completion and dedication 
of that superb model of excellence, the Temple, 
which has immortalized the names of our ancient 
Grand Masters, and the justly celebrated craftsmen : 
having wrought in the ruins of the first Temple, and 
from its sacred Boyal Arch brought to light incalcu- 



46 KNIGHTS OF MALTA. 

lable treasures and advantages to the craft : having 
duly studied into the way and manner of their conceal- 
ment ; also having been engaged in the hazardous 
enterprise of traversing an enemy's dominions, and 
there convincing a foreign prince that truth is great 
and will prevail ; therefore, you are now admitted 
to a participation in those labors which are to effect 
the erection of a temple more glorious than the first, 
even that beauteous temple of holiness and inno- 
cence, whose pillars are Charity, Mercy, and Justice, 
the foundation of which is in the breast of every one 
who has tasted that the Lord is gracious : to whom 
you come as unto a living stone, disallowed indeed 
of men, but chosen of God, and precious. 

And now, Sir Knight, we bid you welcome to all 
these rights and privileges, even to that disinterested 
friendship and unbounded hospitality which ever 
has, and we hope and trust ever will continue to 
adorn, distinguish, and characterize this noble order. 

It will henceforth become your duty, and should 
be your desire, to assist, protect, and befriend the 
weary, way-worn traveller, who finds the heights of 
fortune inaccessible, and the thorny paths of life 
broken, adverse, and forlorn ; to succor, defend, and 
protect the innocent, the distressed, and the help- 
less, ever standing forth as a champion to espouse 
the cause of the Christian religion. 

You are to inculcate, enforce, and practise virtue ; 
and amidst all the temptations which surround you, 
never be drawn aside from the path of duty, or for- 
getful of those due guards and pass-words which are 
necessary to be had in perpetual remembrance ; and 



KNIGHTS OF MALTA. . . 47 

while one hand is wielding the sword for your Com- 
panion in danger, let the other grasp the mystic 
Trowel, and widely diffuse the genuine cement of 
Brotherly Love and Friendship. 

Should calumny assail the character of a brother 
Sir Knight, recollect that you are to step forth and 
vindicate his good name, and assist him on all 
necessary occasions. Should assailants ever attempt 
your honor, interest, or happiness, remember, also, 
at the same time, you have the counsel and support 
of your brethren, whose mystic swords, combining 
the virtues of Faith, Hope, and Charity, with Justice, 
Fortitude, and Mercy, will leap from their scabbards 
in defence of your just rights, and insure you a glo- 
rious triumph over all your enemies. 

On this occasion, permit me, Sir Knight, to re- 
mind you of our mutual engagements, our reciprocal 
ties ; whatever may be your situation or rank in life, 
you will find those, in similar stations, who have dig- 
nified themselves, and been useful to mankind. You 
are therefore called upon to discharge all your du- 
ties with fidelity and patience, whether in the field, 
in the senate, on the bench, at the bar, or at the holy 
altar. Whether you are placed upon the highest 
pinnacle of worldly grandeur, or glide more securely 
in the humble vale of obscurity, unnoticed, save by 
a few, it matters not, for a few rolling suns will close 
the scene, when naught but holiness will serve as a 
sure pass-word to gain admission into that Best pre- 
pared from the foundation of the world. 

If you see a brother bending under the cross of 
adversity and disappointment, look not idly on, 



48 



KNIGHTS OF MALTA. 



neither pass by on the other side, but fly to his re- 
lief. If he be deceived, tell him the Truth; if he 
be calumniated, vindicate his cause ; for although 
in some instances he may have erred, still recollect 
that indiscretion in him should never destroy hu- 
manity in you. 

Finally, Sir Knights, as memento mori is deeply 
engraved on all sublunary enjoyments, let us ever 
be found in the habiliments of righteousness, trav- 
ersing the straight paths of rectitude, virtue, and 
true holiness, so that having discharged our duty 
here below, performed the pilgrimage of life, burst 
the bands of mortality, passed over the Jordan of 
death, and safely landed on the broad shore of eter- 
nity, there, in the presence of myriads of attending 
angels, we may be greeted as brethren, and received 
into the extended arms of the Blessed Immanuel, 
and forever made to participate in his heavenly 
kingdom. 



EXHOKTATTON AT CLOSING. 

Finally, my brethren, be strong in the Lord, and 
in the power of his might. Put on the whole armor 
of God, that ye may be able to stand against the 
wiles of the devil. For we wrestle not against flesh 
and blood, but against principalites, against powers, 
against the rulers of the darkness of this world, 
against spiritual wickedness in high places. Where- 
fore, take unto you the whole armor of God, that ye 
may be able to withstand in the evil day, and having 
done, all, to stand. Stand, therefore, having your 
loins girt about with truth, and having on the breast- 



KNIGHTS OP MALTA. 49 

plate of righteousness ; and your feet shod with the 
preparation of the gospel of peace ; above all, tak- 
ing the shield of faith, wherewith ye shall be able to 
quench all the fiery darts of the wicked. And take 
the helmet of salvation, and the sword of the Spirit, 
which is the "Word of God. 

8 



TACTICS AND DRILL 

FOR THE 
USE OF COUNCILS OF KNIGHTS OF THE RED CROSS, 
MANDERLES OF KNIGHTS TEMPLAR. 



AND COM 



BY SIR ORRIN WELCH, 

Past Grand Commander of tlie State of Neio York. 



COMMANDS. 

1. Commands are of three kinds, viz. : — 
The cautionary command, which is Attention. 

The preparatory command, which indicates the move- 
ment to be executed. 

The command of execution, which causes the move- 
ment to be executed — such as March, Halt, &g. — and 
should be more energetic and elevated than the others. 

The cautionary and preparatory commands are dis- 
tinguished by italics and those of execution by small 
capitals. 

POSITION. 

2. Heels on the same line, as near each other as the 
conformation of the man will permit ; 

The feet turned out equally, and forming with each 
other something less than a right angle ; 
The knees straight, without stiffness ; 
The body erect on the hips, inclining a little forward ; 
The shoulders square and falling equally ; 
The arms hanging naturally ; 
The elbows near the body ; 



TACTICS AND DRILL. 51 

The head erect and square to the front, without con- 
straint ; 

The chin drawn in ; 

The eyes fixed straight to the front, and striking the 
ground about the distance of fifteen paces. 



TO FORM LINES. 

3. To form the lines for any purpose (except for es- 
cort), the S. W. will command, 

Sir Knights — Fall in. 

4. At which, the Sir Knights will form in one rank, 
faced to the right (East), and in the order of height 
from right to left — the tallest man on the right, and the 
shortest man on the left.* 

5. This being effected, the S. W. will command, 

Front. 

When the Sir Knights will face to the left.f 

6. The S. W. will now command, 

Right — Dress. 

When each Sir Knight will turn his head gently to the 
right, and place himself on a line with the Sir Knight 
next on his right, whose elbow he will lightly touch. J 

* The Sir Knights will invariably Fall in with swords at " car- 
ry." [See Manual of the Sword, sec. 81.] 

f Facing to the right and left will be executed as follows : 
liaise the right foot slightly, turn on the left heel, raising the toes 
a little, and then replace the right heel by the side of the left and 
on the same line. 

\ Sir Knights should take great care that the movement of the 
head does not derange the position of the body. 



52 tactics and drill. 

The movement of left dress will be executed by inverse 
means. 

i. Seeing the Sir Knights properly aligned, the S. W. 
will command. 



Front.* 



When the head will resume the natural position. 

8. The S. W. will now command, 

From the Might — Count — Twos. 

9. At this command, the Sir Knights will count from 
right to left, pronouncing distinctly, in the same tone, 
without hurry and without turning the head, one, two, 
according to the place which each one occupies. 

10. The S. W. will now command, 

Form Divisions. Might — Face. 

When the Sir Knights will all face to the right. ~No. 
two, after facing, will quickly place himself on the right 
of No. one, — the latter standing fast. Thus forming 
the Sir Knights into files of two abreast ; No. one con- 
stituting the first division, and N~o. two the second. 

11. The S. W. will command, 

Officers — Posts. 

At this command, the officers will take their stations on 
the floor as follows : — The J. W. on the right of the sec- 
ond division, faced to the right ; the St. Br., Sw. Br., 
and W. in line, facing the East, one pace to the left 
(West) of, and at right angles to, the line of Sir Knights— 



* The command, Front, must invariably follow that of right or 
left dress, as soon as the alignment is perfected, and before any 
other command is given. 



TACTICS AND DRILL. 53 

the Sw. Br. on the right and the W. on the left of the 
St. Br* 

12. The S. W. will now command, 

Form lines for the Reception of the F. C. (or S. M.) 

13. When the J. W. will command, 

Second Division. By file left — March. 

At the command March, the Sir Knights in the second 
division will step off promptlyf — the J. W. immediately 
changing direction to the left. Each Sir Knight, on 
coming up, will successively change direction at the 
same point as the J. W. The J. W. having taken four 
full paces, will again command, 

By file left — March. 

And change direction as before. When he shall have 
arrived opposite the left file of the first division, he will 
command, 

1. Halt. 2. Front. 

And proceed to the left of his division^ and after pla- 
cing the left file exactly opposite the S. W., who will 
have taken post on the right of his division, command, 

Second Division. Deft — Dress. 

14. The division being properly aligned, he will com- 
mand, 

Front. 

And resume his post on the right of his division. 



* Whenever the St. Br., Sw. Br., and W. move together, they 
will he under the command of the Sw. Br. 

f Sir Knights will invariably step off with the left foot. 

X In moving from one flank to the other, the officer will inva- 
riably pass in rear of the line. 



54 



TACTICS AND DRILL 



15. While this movement is being executed, and as 
soon as the left nle of the second division shall have 
passed the right of the first, the S. W. will take his post 
on the right of the latter, and command, 

1. First Division. Front. 2. Right — Dress. 3. Front. 

16. The Sir Knights will thus be formed in two par- 
allel lines, facing inward ; the first division on the South 
side of the Hall, and the second division on the North ; 
with the St. Br., Sw. Br., and W. at the foot of the 
lines, faced to the East. (See diagram 1.) 




Diagram No. 1. 



TACTICS AND DEILL, 55 

17. The S. W. will now report to the C. G. that the 
lines are formed. 

18. The C. G. will direct the J. W. to repair with the 
St. Br. and Sw. Br. to the quarters of the E. C., and 
inform him that the lines are formed and await his 
pleasure. 

19. When the J. W. is addressed by the C. G., he will 
step well to the front, face to the East, and salute.* 

20. The J. "W". will now about face\ and command, 

Sir Knights Standard- Bearer and Sword-Bearer. 
Left — Face. 

And facing to the left himself, will add, 

Countermarch — By file right — Maech. 

When he will conduct them to the quarters of the E. 
C., and escort the E. C. and G. through the lines to the 
East, 

21. The W. will announce their approach, when the 
C. G. will command, 

Attention, Sir Knights. Form — Ceoss (or Present 
Swords). [See Manual for the Sword.'] 

22. Having passed through the lines, the escort will 

* All officers, when addressed by a superior, will salute with 
the sword, and remain in that position until they shall have re- 
ceived the commands of the officer addressing them, or until the 
communication between them shall be concluded. 

f About face is executed as follows : — At the word about, the 
Sir Knight will turn on the left heel, bring the left toe to the 
front, carry the right foot to the rear, the hollow opposite to, and 
full three inches from the left heel — the feet square to each other. 

At the word face, he will turn on both heels, raise the toes a 
little, and face to the rear — bringing, at the same time, the right 
heel by the side of the left. 



56 TACTICS AND DEILL. 

return to its post by passing in rear of the first 
division. 

23. To do this, the J. W., as soon as he shall have 
passed the right of the first division, will file to the 
right, and when he shall have passed to the rear of that 
division, again file to the right, and march to the foot 
of the lines, when, by again filing to the right, he will 
march the St. Br. and Sw. Br. to their posts on the 
right of the W. 

24. On arriving at the post of the St. Br., the J. W. 
will step out of the line by a side step to the right, 
face to the West, and command, 

1. Halt. 2. Right — Face. 

25. He will then about face ; salute the E. C, and. 
by a side step to the left, resume his post on the right 
of the second division. 

26. The E. C. having taken his post, will now com- 
mand, 

Sir Knights. Carry — Swords. 



INSPECTION AND REVIEW. 

27. When Inspection and Review are to follow the 
above movement, the C. G. will command, 

Attention^ Sir Knights. Take distance from the East 
by the point of the Sword. 

When each Sir Knight in the first and second di- 
visions will detach his sword from the shoulder, drop 
the point to the left, and extend the right arm across 
the body, so that the right hand will rest against the 
left breast, the back of the hand to the front, the blade 



TACTICS AND DRILL. 57 

extending horizontally across the breast of the Sir 
Knight next on his left. 

28. The S. W. will immediately command, 

First Division. Side-step to the left. 

29. The J. W. will, at the same time, move promptly 
to the left of his division, caution the left file to stand 
fast, and command, 

Second Division. Side-step to the right. 

And resume his post. 

30. The C. G. will now command, 

March. 




When each Sir Knight (except the S. W. and the left 
file of the second division) will turn his head gently 
toward the East, and by a side-step, without turning 
the body, gain a distance equal to the length of the 
sword from the Sir Knight next toward the East ; 

3* 



58 



TACTICS AXD DRILL. 



when, if in the second division, he will bring the head 
to the front and resume the position of carry swords. 
The Sir Knights in the first division, having gained the 
required distance from the East, will turn the head to 
the West — turning it again to the front and bringing 
the sword to a carry, as soon as the Sir Knight next on 
the left shall have cleared the point. 

31. The J. W. will align the second division so "as to 
bring each file opposite the corresponding file of the 
first division. 

32. In the execution of this movement, the St. Br., 
Sw. Br. , and W. will retreat with the foot of the lines 
so as to retain their relative positions. 

33. The E. C, accompanied by the G., will now pass 
down through the lines, inspecting the first division, 
and in returning to his post, inspect the second. 

34. As the E. C. approaches the lines, the C. G. will 
command, 

Attention, Sir Knights. Present — Swords. 

35. As the E. C. passes, each Sir Knight will turn 
his sword between the thumb and fore-finger, so as to 
exhibit both sides of the blade. 

36. On returning to his post, the E. C. will command, 

Carry — Swords. 



TO FORM TRIANGLE. 



3 7. To form Triangle immediately after Inspection 
and Review, the C. G. will command, 



1. Second Division. 



Bight— Eace. 2. By file left— 
March. 



TACTICS AXD DRILL. 59 

38. As soon as the J. W. shall have passed to the 
rear of the left file of the first division, the C. G. will 
again command, 

By file left — March. 

And when the J. W. shall have arrived opposite the in- 
terval between the S. W. and the file next on his left, 
the C. G. will command, 

By the left flank — Into line — March. 

When the Sir Knights in the second division will each 
turn to the left, and fill the intervals in the first division. 

39. The Sir Knights in the second division will be 
careful, in marching, not to shorten or lengthen the in- 
tervals between the files, so that they will each arrive 
opposite their respective intervals in the first division at 
the same time. 

40. The C. G. will now command, 

Sir Knights. Bight — Dress. 

When the J. W. will take post on the left of the line, 
and the Sir Knights dress upon the S. W. 

41. Seeing the Sir Knights properly alingecl, the C. 
G. will command, 

From the right — Count — Threes. 

When the Sir Knights will count from right to left, one, 
two, three — commencing with the file next on the left of 
the S. W. 

42. The C. G. will then command, 

Form Divisions. Bight — Face. 

When each Sir Knight will face to the right. After 
facing, No. one will stand fast ; No. two will, by one 



60 TACTICS AND DRILL. 

oblique step to the right and front, place himself on the 
right of No. one; No. three will take one full side-step 
to the right, and with the left foot place himself on the 
right of No. two. Thus forming the Sir Knights into 
files of three, abreast, faced to the right — No. one con- 
stituting the first division ; No. two the second ; and No. 
three the third. 

43. The C. G. will now command, 

Officers — Posts. 

When the officers will take their stations as follows : 
The S. W. on the right of the first division ; 
The Sw. Br. on the right, the St. Br. in the centre, 

and the W. on the left of the second division ; 
The J. W. on the right of the third division, each 

faced to the right. 

44. The C G. will then command, 

Close intervals — March. 

At this command, the first file of three men will stand 
fast. The other files will advance, and closing succes- 
sively to about thirteen inches of the preceding file, 
will halt. 

45. The C. G. will now command, 

Form Ttiangle. 

When the commandants of divisions will give the fol- 
lowing commands : 

46. The S. W., 

First Division. Countermarch, by file left. 

47. The Sw. Br., 

Second Division. By file left. 



TACTICS AND DEILL. 61 

48. The J. W., 

Third Division. Mark Time.* 

49. The preparatory commands having been given, 
the C. G. will add, 

March. 

When the first and second divisions will step off simul- 
taneously ; — the first countermarching to the West, and 
the second filing to the North. The Sw. Br. will step 
one pace forward before changiag direction, so as to 
clear the turning point of the first division. 

50. As soon as the S. W. shall have arrived at the 
point upon which the base of the triangle is to rest, he 
will command, 

1. First Division. Halt. 2. Right — Face. 
3. Left — Dress. 4. Froxt. 

51. When the Sw. Br. shall have arrived opposite the 
point upon which the left of his division is to rest, he 
will file to the left, and on arriving opposite the S. W., 
he will again file to the left, and march his division on 
a line at right angles to the first division — the right 
resting on the S. W. — when he will command, 

1. Second Division. Halt. 2. Froxt. 
3. Bight — Dress. 4. Froxt. 

52. The third division will continue to mark time 
until the left file of the second division shall have 



* To Mark time, make a semblance of marching, by advancing 
first one foot and then the other, without gaining ground. 



62 TACTICS AND DEILL. 

changed direction to the North, when the J. W. will 
command, 

Third Division. By file left — Maech. 

And conduct the division to its post — following imme- 
diately the left file of the second division. When he 
shall have arrived opposite the S. W., he will command, 

1. Third Division. Halt. 2. Feont. 3. Right — 
Deess. 4. Feont. 

53. The C. G. will now command, 

First Division <, Deft. Third Division, Right - Wheel — 
Maech. 

When the first division will wheel to the left, and the 
third to the right. 

54. The left files of the wheeling divisions having ar- 
rived at a distance of three paces from each other, the 
C. G. will command, 

Halt. 

55. The S. and J. W. having aligned their divisions, 
the C. G. will command, 

Return — Swoeds. 

And announce to the E. C. that the Triangle is formed. 

(See Diagram No. 2.) 



TACTICS ANI> DKILL. 



63 




Diagram No. 2. 



To Display the Sir Knights in One Bank, facing 

the East. 

56. The lines being formed, as prescribed in sec. 16, 
the M. of P. will command, 

Attention, Sir Knights, M. of C. and J. Display the 
Sir Knights in one rank, facing the East. 

57. When the St. Br., Sw. Br., and W. will, under the 
direction of the Sw. Br. , advance and place themselves 



64 TACTICS AND DRILL. 

opposite to, and between the M. of C. and the left file 
of the second division. 

58. The M. of C. will command, 

1. First Division. Might — Face. 2. My file right. 

59. The M. of I. will, at the same time, pass to the 
left of his division, and command, 

1. Second Division. Left — Face. 2. By file left. 

And place himself opposite the left file, and on a line 
with the St. Br., Sw. Br., and W., faced to the North. 

60. This having been accomplished, the M. of P. will 
command, 

March. 

When the first and second divisions will step off simul- 
taneously, led by their respective commandants, and file 
to the right and left respectively. 

61. When the left file of the first division and the 
right file of the second shall have arrived on the line 
occupied by the St. Br., Sw. Br., and W., the M. of P. 
will command, 

1. Halt. 2. Front. 3. On the centre — Dress. 
4. Front. 5. Return — Swords. 

(See Diagram No. 3.) 

62. When Inspection and Review are to follow this 
movement, the M. of P. will command, 

1. Attention, Sir Knights. Draw — Swords. 2. Form 
lines for Inspection and Review. 

63. At this command, the M. of C. will move promptly 
to the left of his division, and command, 

1. First Division. Left — Face. By file left. 



TACTICS AND DRILL. 



65 



And place himself opposite the left file of his division, 
faced to the West. 

64. At the same time, the M. of I. will move to the 
right of his division, and command, 
1. Second Division. Right— F 'ace. 2. By file right. 
And place himself opposite the right file of his division, 
faced to the West. 




Diagram No. 3. 

65. The St. Br., Sw. Br., and W. will now about face 
and place themselves between and on a line with M. of 
C. and I. 



6G TACTICS AND DRILL. 

66. This being accomplished, the M. of P. will com- 
mand, 

March. 

67. When the M. of C. and I, St. Br., Sw. Br., and 
W. will march straight forward, followed by the first 
and second divisions — the former filing to the left and 
the latter to the right. 

68. When the right file of the first division and the 
left file of the second shall have changed direction to 
the west, the M. of P. will command, 

1. Halt. 2. Front. 

69. At the command front, the first and second 
divisions will inward face ; the St. Br., Sw. Br., and W. 
will advance one pace, and about face. 

70. As soon as the divisions have faced inward, the 
M. of C. will resume his post on the right of the first 
division. 

71. The divisions will now be aligned by their re- 
spective commandants, as prescribed for Rece]]>tion of 
E. C. 



TO FORM ESCORT. 

72. The officer in command will cause the Sir Knights 
to form in one rank and count from the right by twos, 
the same as for the reception of E. C. ; No. one con- 
stituting the first division and No. two the second ; 
when he will command, 

1. Second Division. Three paces to the front — March. 
2. About — Face. 3. Left — Dress. 



TACTICS AND DRILL, b i 

73. The second division will be dressed so that each 
file will be opposite its corresponding file in the first. 

74. Being ready to march, he will command, 

1. First and Second Divisions. Right and left — Face. 
2. Countermarch by files left and right — March. 

75. At the first command, the first division will face 
to the right, and the second to the left. 

76. At the second command, the first division will 
countermarch by the left and the second by the right ; 
thus bringing the files of the two divisions abreast — No. 
two on the right of No. one. 

77. Should the officer desire to separate the divisions, 
he will command, 

From the centre extend — March. 

When the Sir Knights will, by side-steps to the right 
and left, gain an interval of three paces between the 
divisions, and then march straight forward. 

78. Wishing to halt the escort and face the divisions 
inward, the officer will command, 

1. Halt. 2. Inward — Face. 



68 



TACTICS AND DRILL. 



MANUAL OF THE SWORD. 



Draw — Swords. 

(Three motions.) 

79. {First motion.) At the word Draw, seize the 
scabbard with the left hand, grasp the sword with the 
right, and draw it two inches. 

80. (Second motion.) At the word Swords, draw the 
sword from the scabbard, extend the right hand to the 
front, and drop the sword in the hollow of the elbow. 

81. (Third motion.) Bring the right hand to the 
thigh, the elbow a little. bent — holding the sword be- 
tween the thumb and two fingers — the blade perpen 
dicular — being the position of Carry Swords. 

Present — Swords. 




T=&?s^m^=&?&S5^0& 



82. Raise the sword perpendicularly, the flat of the 
blade opposite the right eye, the guard at the height of 
the shoulder, and the elbow supported on the body. 



TACTICS AND DEILL. 69 

Carry — Swoeds. 

83. Extend the hand to the front, and replace the 
sword as in the second and third motions of Draw 
Swords. 

Salute. 




( Tico motions.) 

84. {First motion.) Same as Present Swords. 

85. [Second motion.) Drop the point of the sword, 
by extending the arm so that the right hand may be 
brought to the side of the right thigh ; the nails up ; 
the elbow well back toward the body. 

Carry — Swoeds. 

86. Bring the sword to Present, and carry it to the 
right side, as prescribed in sec. 83. 



10 



TACTICS AND DRILL. 



Form — Cross. 




( Two motions) 

87. {First motion.) Same as Present Swords. 

88. {Second motion.) Carry the right foot about 
eighteen inches to the front, throwing the weight of the 
body upon it, the knee bent ; at the same time, raise 
and extend the sword-arm, the back of the hand to the 
left, and cross the blade, about four inches from the 
point, with that of the Sir Knight directly opposite. 
This movement should be executed so that the planting 
of the foot and the crossing of the swords will be simul- 
taneous 



Carry — Swords. 

89. Place the right foot by the side of the left, bring 
the sword to Present, and then resume the position of 
Carry. 



TACTICS AND DRILL. 71 

Return — Swords. 
(Two motions.) 

90. {First motion.) Bring the sword to the position 
of Present, and seize the scabbard with the left hand, 
near its mouth. 

91. {Second motion.) Drop the point, turn the head 
to the left and return the sword, bringing the head to 
the front and the hands to their natural position by the 
side. 



CEREMONIES OF THE ORDER 

FOR CONSTITUTING AND DEDICATING A . CCMMANDERY 
AND INSTALLING ITS OFFICERS. 

The Sir Knights will assemble in the room where 
the ceremonies are to be performed, and open a Cora- 
mandery. The Sir Knights form a triangle around the 
altar, and repeat the Lord's Prayer. 

The jewels are then placed on the altar. 

The Grand Captain-General will then say, 

Right Eminent Grand Commander : A constitutional 
number of Knights Templar, duly instructed in the 
sublime mysteries of our Orders, and being desirous of 
promoting the honor of the same by aiding the 
cause of humanity, knowledge, and virtue, have applied 
to proper authority for a warrant or charter to consti- 
tute them a regular Commandery of Knights Templar 
and the Appendant Orders. The prayer of their petition 
having been granted, they are now assembled for the 
purpose of being legally constituted, and of having 
their officers installed in due and ancient form. 

The Grand Commander will then direct the Grand 
Recorder to read the Charter; which being done, he will 
ask the members if they still approve of the officers 
named in the Charter : if they assent, the Grand Com- 
mander will declare : 

By virtue of the high power and authority in me 
A 7 ested, I do now form you, my worthy brother knights, 
into a just and regular Commandery of Knights 



DEDICATION CEREMONIES. 73 

Templar. — Henceforth you are authorized and em- 
powered to form and open a Council of Knights of the 
Red Cross, a Commandery of Knights Templar, and a 
Council of Knights of Malta, of the Order of St. John 
of Jerusalem, and to perform all such things as may 
appertain to the same ; conforming in all your doings 
to the laws and Constitution of the Grand Commandery 
under whose authority you act, and to the Constitution 
and Edicts of the Grand Encampment of the United 
States. And may the God of your fathers be with, 
guide, and direct you in all your undertakings. 

The Prelate rises, and says : 

From time immemorial, it has been customary for the 
Masonic fraternity to dedicate the different depart- 
ments of our institution to different patrons. We 
dedicate our Lodges to St. John the Baptist, or the 
Evangelist ; our Chapters to Zerubbabel ; and our Com- 
manderies to St. John the Almoner. We do this, not 
in that superstitious sense in which the brethren employ 
the term when they set apart their temples for the wor- 
ship of their imaginary deities, nor in that high and 
solemn sense in which Christians dedicate their churches 
to the great Jehovah ; but we do it simply to testify 
our respect and esteem for the character of those who 
have been so eminently beneficial to our institution, and 
that their examples may stimulate us to imitate their 
exalted virtues. 

DEDICATION. 

To our Most Eminent and Worthy Patron, St. John 
the Almoner, I do now solemnly dedicate this Command- 
ery, by the name and title of Commandery, 

No ; and may the God of all grace abundantly 

4 



u 



INST ALL ATI ON CEREMONIES. 



bless you in your laudable undertaking, and may each 
one of its members so redeem his time, that he may 
receive the joyful invitation, " Enter thou into the joy 
of thy Lord." 

Glory to God in the highest, and on earth peace, 
good-will toward men. Amen. 

Response, — As it was in the beginning, is now, and 
ever shall be, world without end. 



INSTALLATION. 

The Eminent Commander elect is then presented to 
the Grand Commander by the Grand Captain-General, 
who says : 

Right Eminent : I have the honor to present you 

Eminent Sir ■ , who has been elected to the office 

of Eminent Commander of this (new) Commandery. 
I find him to be well skilled in our sublime mysteries, 
and observant of the noble precepts of our forefathers, 
and have, therefore,, no doubt but he will discharge the 
important duties of his office with fidelity. 

The Grand Commander then asks — Eminent : Are you 
ready to subscribe to the oath of office? On his 
answering in the affirmative, the Grand Commander will 
draw his sword, and hold it horizontally, the edge 
toward the Commander elect, who will place his left 
hand on the same, and his right hand on his left breast, 
and repeat as follows : 

I, A. B., do solemnly promise, upon the honor of a 
Knight Templar, that I will, to the best of my knowl- 
edge and ability, faithfully discharge the various 
duties incumbent upon the office to which I have been 
elected ; that I will support and maintain the by-laws 



INSTALLATION CEREMONIES. 75 

of this Commandery, and the laws and constitution 
of the Grand Commandery, under whose immediate 
authority I act ; also, the constitution and edicts of the 
Grand Encampment of the United States of America. 

The Grand Commander will then address the^Com- 
mander elect as follows : 

Eminent Sir: Having been elected to the important 
and honorable station of Commander of this (new) 
Commandery, it is with unfeigned pleasure that I enter 
upon the discharge of the pleasing duty of installing 
you into your office. As the head of an institution 
founded upon the Christian religion and the practice of 
the Christian virtues, you will sensibly realize the great 
responsibility of the new relation in which you now 
stand to your brethren ; and, I am fully persuaded, will 
so conduct the important interests about to be com- 
mitted to your hands, as to reflect honor upon yourself 
and credit upon your Commandery. It now, Sir Knight, 
becomes my duty to propose certain questions to you, 
relative to your office, to which I must request unequiv- 
ocal answers. 

I. Do you solemnly promise, upon the honor of a 
Knight Templar, that you will redouble your endeavors 
to correct the vices, purify the morals, and promote the 
happiness of those of your brethren who have attained 
this magnanimous Order ? 

II. That you will never suffer your Commandery to 
be opened, unless there be present seven regular Sir 
Knights of the Order ? 

III. That you will not confer the Orders upon any 
one who has not shown a charitable and humane dispo- 
sition ; or who has not made a considerable proficiency 
in the foregoing degrees ? 



INSTALLATION CEREMONIES. 



IV. That you will promote the general good of our 
Order, and, on all proper occasions, be ready to give and 
receive instructions, and particularly from the General 
and State Grand Officers ? 

V. That, to the utmost of your power, you will pre- 
serve the solemnities of our ceremonies, and behave, in 
open Commandery, with the most profound respect and 
reverence, as an example to your brethren ? 

VI. That you will not acknowledge or have inter- 
course with any Commandery that does not work under 
a constitutional "Warrant or Dispensation ? 

VII. That you will not admit any visitor into your 
Commandery who has not been knighted in a Command- 
ery legally constituted, without his being first formally 
healed ? 

VIII. That you will pay due respect and obedience 
to the instructions of the General and State Grand Offi- 
cers, particularly relating to the several lectures and 
charges, and will resign the chair to them, severally, 
when they may visit your Commandery ? 

IX. That you will support and observe the Constitu- 
tion of the Grand Encampment and the General Regu- 
lations of the Grand Commandery under whose author- 
ity you act ? 

X. That you will bind your successor in office to the 
observance of the same rules to which you have now as- 
sented ? 

Do you submit to all these things ? and do you prom- 
ise to observe and practise them faithfully ? 
Assents. 

TO THE EMINENT COMMANDER. 

Eminent Sir : You will now permit me to invest you 
with this badge of your office : it is a Cross, surmount- 




INSTALLATION CEREMONIES. 77 

ed by Mays of Light. It is an appropriate and beauti- 
ful emblem of the sublime principles of this 
magnaninious and Christian Order of Knight- 
hood. The Cross will remind you of Him who 
offered up his life as a propitiation for the sins 
of the world ; and the refulgent rays that em- 
anate from it, of those divine teachings and 
sublime precepts which He has left to guide 
and direct us in the paths of truth and holiness. 

I present you the Charter of your Commandery. 
You will receive it as a sacred deposit, and never permit 
it to be used for any other purposes than those expressed 
in it, and safely transmit it to your successor in office. 

I also commit to your hands the Holy Bible, the 
Great Light in every degree of Masonry, together with 
the Cross Swords. The doctrines contained in this 
sacred volume create in us a belief in the existence of 
the eternal Jehovah, the one only true and living God, 
the Creator and Judge of all things in heaven and on 
earth. They also confirm in us a belief in the dispensa- 
tions of His providence. This belief strengthens our 
Faith, and enables us to ascend the first step of the 
Grand Masonic Ladder. This Faith naturally j^roduces 
in us a Hope of becoming partakers of the promises ex- 
pressed in this inestimable gift of God to man, which 
hope enables us to ascend the second step. But the 
third and the last, being Charity, comprehends the 
former, and will continue to exert its influence when 
Faith shall be lost in sight, and Hope in complete en- 
joyment. 

The Cross Swords, resting upon the Holy Bible, are 
to remind us that we should be " strong in the Lord, 
and in the power of His might;" that we should " put 
on the whole armor of God/' to be able to wrestle sue- 



78 INSTALLATION CEREMONIES. 

cessfully against the principalities and powers, and spir- 
itual wickedness in high places. 

I also present to you the Constitution of the Grand 
Encampment of the United States of America ; the 
Rules and Regulations of the Grand Commandery of 
this State, and the By-laws of your Commandery. You 
w T ill frequently consult them yourself, and cause them to 
be read for the information of your Commandery, that 
all, being informed of their duty, may have no reason- 
able excuse to offer for the neglect of it. 

And now, Eminent, permit me to induct you into the 
Chair of your Commandery, and, in behalf of the Sir 
Knights here assembled, to offer you my most sincere 
congratulations on your accession to the honorable sta- 
tion you now fill. It will henceforth be your special 
duty to preserve inviolate the Laws and Constitutions 
of the Order ; to dispense justice, reward merit, encour- 
age truth, and diffuse the sublime principles of universal 
benevolence. You will distribute alms to poor and 
weary pilgrims travelling from afar ; feed the hungry ; 
clothe the naked, and bind up the wounds of the afflict- 
ed. You will inculcate the duties of charity and hospi- 
tality, and govern your Commandery with justice and 
moderation. And finally, my brother, may the bright 
example of the illustrious heroes of former ages, whose 
matchless valor has shed undying lustre over the name 
of Knight Templar, encourage and animate you to the 
faithful performance of every duty. 

Sib Knights : Behold your Eminent Commander. 
[The Knights rise, and present arms.'] Recollect, Sir 
Knights, that the prosperity of your Commandery will 
as much depend on your support, assistance, and obedi- 
ence, as on the assiduity, fidelity, and wisdom of your 
Commander. 



INSTALLATION CEREMONIES. 




The remainder of the officers are then duly qualified, 
by taking the oath of office, in the form and manner be- 
fore stated. The Grand Captain-General then presents 
the Generalissimo. 



TO THE GENERALISSIMO. 

Sir : You have been elected Gen- 
eralissimo of this Commandery. I 
now invest you with the badge of your 
office, which is a Square, surmounted 
by a Paschal Lamb. When behold- 
ing the lamb, let it stimulate you to 
have, at all times, a watchful eye over 
your own conduct, and an earnest solicitude for the pros- 
perity of the kingdom of the blessed Immanuel, the 
spotless Lamb of God, who was slain from the founda- 
tion of the world. 

The Square is to remind you that the institution of 
Freemasonry and the Orders of Knighthood were for- 
merly governed by the same Grand Masters, and that 
the same principles of brotherly love and friendship 
should forever govern the members of both Orders. 
Yonr station, Sir Knight, is on the right of your Com- 
mander ; your duty is to receive and communicate all 
orders, signs, and petitions; to assist your Commander 
in his various duties, and in his absence to preside in the 
Commandery. The exercise of all your talents and zeal 
will be necessary in the discharge of your various du- 
ties. I charge you, therefore, to be faithful to the Sir 
Knights with whom you are associated ; put them often 
in remembrance of those things which tend to their 
everlasting peace. Finally, " preach to them the word ; 
be instant in season and out of season ; reprove, rebuke, 



80 INSTALLATION CEREMONIES. 




membering the promise, " Be thou faithful unto death, 
and I will give thee a crown of life." 



TO THE CAPTAIN-GENERAL. 

Sir: You are elected Captain-General 
of this Commandery. I now invest you 
with the badge of your office, which is a 
jOevel, surmounted by a Cock. As the 
undaunted courage and valor of the cock 

/ <&s 1 stimulates him to conquer his competitor 

or yield himself a victim to the contest, so should you 
be stimulated to the discharge of every duty. You 
should have on " the breastplate of righteousness," so 
that with patience and meekness you may travel on 
the level of humility, and be so supplied with divine 
grace as to prevent you from selling your God or deny- 
ing your Master. Your station is on the left of your 
Commander. Your duty, among other things, is to see 
that the proper officers make all due preparation for the 
various meetings of the Commandery ; that the Council 
chamber and asylum are in suitable array for the intro- 
duction of candidates and the despatch of business. 
You are also to receive and communicate all orders 
issued by the Eminent Commander, through the officers 
of the line. You are to assist in Council, and, in the 
absence of your Commander and Generalissimo, you 
are to govern the Commandery. The distressed widow, 
the helpless orphan, and the innocent of the weaker sex, 
you are ever to assist and protect. But, above all, you 
are to stand forth, having your loins girt about with 
Truth, in defence of the Christian religion from all its 
enemies. And now I exhort you, that with fidelity you 



INSTALLATION CEREMONIES. 



81 



perform every duty ; and " Whatsoever ye do, do 
heartily as to the Lord, and not unto men : continue in 
prayer, and watch in the same with thanksgiving ;" ever 
bearing in mind the promise, " Be not weary in well- 
doing, for in due time you shall reap, if ye faint not." 




TO THE PEELATE. 

Sir : You are elected Prelate of this 
Commandery. I have the pleasure of 
investing you with this Triple Tri- 
angle, which is the badge of your 
office, and a beautiful emblem of the 
Eternal Jehovah. Your station is on 
the right of the Generalissimo ; your duty is to officiate 
at the altar ; to offer up prayers and oblations to Deity. 
The duties of your office are very interesting, and highly 
important, and will require your early and punctual at- 
tendance at every meeting. Your jewel is to remind 
you of the importance of the trust reposed in you ; and 
may " He who is able, abundantly furnish you for every 
good work ; preserve you from falling into error ; im- 
prove, strengthen, establish, and perfect you;" and 
finally greet you with, " Well done, good and faithful 
servant : enter thou into the joy of thy Lord." 



TO THE SENIOR WARDEN. 

Sir : You are elected Senior Warden 
of this Commandery. I now invest you 
with the badge of your office, which is a 
Hollow Square and Sicord of Justice. It 
is to remind you that, as the children of 
Israel marched in a hollow square, in 
their journey through the wilderness, in order to guard 

4* 




82 



INSTALLATION CEREMONIES. 



and protect the Ark of the Covenant, so should you be 
vigilant in guarding every avenue from innovation and 
error. Let the sword of justice, therefore, be ever 
drawn to guard the Constitution of the Order. Your 
station is at the southwest angle of the triangle, and 
upon the right of the first division, and on the right of 
the whole when formed in line. You will attend pil- 
grim warriors travelling from afar, comfort and support 
pilgrim penitents, and recommend them, after due trial, 
to the favor and protection of the Eminent Com- 
mander. You will be assiduous in teaching your divis- 
ion their duties and exercises. You will, on all occa- 
sions, form the avenues for the approach and departure 
of your Commander, and prepare the lines for inspec- 
tion and review. Let it be your constant care that the 
warrior be not deterred from duty, nor the penitent 
molested on his journey. Finally, "Let your light so 
shine before men, that they, seeing your good works, 
may glorify your Father which is in heaven." 



TO THE JUNIOR WARDEN. 

Sir : You are elected Junior War- 
den of this Commandery. I now in- 
vest you with the badge of your 
office, which is an Eagle and Fla- 
ming Sword. It is to remind you 
to perform your various duties with 
justice and valor, having an eagle eye on the prosperity 
of the Order. Your station is at the northwest angle 
of the triangle, and on the left of third division, and on 
the left of the whole when formed in line. Your duty 
is to attend weary pilgrims, travelling from afar, con- 
duct them on their journey, plead their cause, and, by 




INSTALLATION CEREMONIES. 83 

permission of the Eminent Commander, introduce them 
into the asylum. You will be careful that, in addition 
to the sandals, staff, and scrip, their whole preparation 
and deportment be such as shall cause them to be re- 
cognized as children of humility. Teach that "Magna 
est Veritas et prevale~bit" is the motto of our Orders : and 
although, in the course of their pilgrimage, they will 
often find the heights of fortune inaccessible, and the 
thorny path of life crooked, adverse, and forlorn ; yet, 
by faith and humility, courage, constancy, and perseve- 
rance in the great duties set before them in the gospel, 
they may gain admission into the asylum above ; there 
to enjoy the honor and rewards that await the valiant 
soldiers of the Lord Jesus Christ. Finally, be ye per- 
fect, always abounding in the works of the Lord, that 
you may be a shining light in the world. A city that 
is set on a hill cannot be hid. 



TO THE TREASURER. 

Sir : You are elected Treasurer of this 
(fs^ Commandery. I now invest you with 
the badge of your office. Your station 
is on the right of the Eminent Com- 
mander, in front. The qualities which 
should recommend a Treasurer are accu- 
racy and fidelity ; accuracy, in keeping a fair and 
minute account of all receipts and disbursements ; 
fidelity, in carefully preserving all the property and 
funds of the Commandery, that may be placed in his 
hands, and rendering a just account of the same when- 
ever he is called upon for that purpose. I presume that 
your respect and attachment to the Commandery, and 
your earnest solicitude for a good name, which is better 




<$» 




84 INSTALLATION CEREMONIES. 

than precious ointment, will prompt you to the faithful 
discharge of the duties of your office. 



TO THE RECORDER. 

Sir : You are elected Recorder of 
this Commandery. I now invest you 
with the badge of your office. Your 
station is on the left of the Eminent 
Commander, in front. The qualities 
which should recommend a Recorder 
are : promptitude in issuing the notifications and orders 
of his superior officers ; punctuality in attending the 
meetings of the Commandery ; correctness in recording 
their proceedings ; judgment in discriminating between 
what is proper and what is improper to be committed 
to writing ; integrity in accounting for all moneys that 
may p?*ss through his hands ; and fidelity in paying the 
same over into the hands of the Treasurer. The pos- 
session of these good qualities, I presume, has designated 
you as a suitable candidate for this important office ; 
and I cannot entertain a doubt that you will discharge 
its duties beneficially to the Commandery and honorable 
to yourself. And when you shall have completed the 
record of your transactions here below, and finished the 
term of your probation, may you be admitted into the 
celestial asylum of saints and angels, and find your 
name recorded in the Lamb's Booh of Life. 

TO THE STANDARD-BEARER. 

Sir: You are elected Standard-Bearer of this Com- 
mandery. I now invest you with the badge of your 
office, which is a Plumb, surmounted by a Banner. 



INSTALLATION CEREMONIES. 



85 




Your station is in the West, and in the 
centre of the second division. Your duty 
is to display, support, and protect the 
Standard of the Order which I now with 
pleasure confide to your valor. You will 
I remember that it is our rallying- point in 

v°v time of danger ; and, when unfurled in a 
just and virtuous cause, you will never relinquish it to an 
enemy but with your life. Let, therefore, your conduct 
be such as all the virtuous will delight to imitate ; let 
the refulgent rays which ever emanate from pure be- 
nevolence and humility diffuse their lustre on all around, 
that it may encourage and animate all true and cour- 
teous knights, and, at the same time, confound amd dis- 
may all their enemies. 




TO THE SWORD-BEARER. 

Sir : You are elected Sword-Bear- 
er of this Commandery. I now 
invest you with the badge of your 
office, which is a Triangle and Cross 
Swords. Your station is on the 
~ right of the Standard-Bearer, and 
on the right of the second division, when formed in 
line. Your duty is to watch all orders and signals from 
the Eminent Commander, and see that they are promptly 
obeyed. You are also to assist in the protection of the 
banners of the Order, and with a heart livelily devoted 
to the principles of Faith, hope, and charity ; with the 
mystic sword that is endowed with justice and fortitude, 
and tempered by mercy, in your hand, you may cast 
your eyes upon the standard, and remember that "In 



86 



INSTALLATION CEREMONIES. 




hoc signo vinces" is an expressive motto of our Order, 
and consoling to the heart of every believer. 



TO THE WAEDEPw 

Sir: You are elected Warder of this 
Commandery. I now invest you with 
the badge of your office, which is a 
Square Plate, with a Trumpet and Cross 
Sioords engraved thereon. Your station 
is upon the left of the Standard-Bearer, 
and upon the left of the second division, when formed in 
line. Your duty is to announce the approach and de- 
parture of the Eminent Commander; to post the 
Sentinels, and see that the asylum is duly guarded. 
You will, also, report all petitions from visitors and 
strangers, and communicate the orders of your superior 
officers ; and I charge you to be punctual in your attend- 
ance at our meetings, and indefatigable in the discharge 
of your important duties : for, though yours is among 
the last offices in the Commandery, it is by no means 



the least in imjDortance. 



TO THE THREE GUARDS. 

Sir Knights : You are appointed Cap- 
tains of the Guards. I now invest you 
with your badge of office, which is a 
Square Plate, with a Battle Axe engraved 
thereon. Your post is that of honor as 
well as danger. You will, therefore, be 
vigilant, and challenge with spirit, examine with cau- 
tion, admonish with candor, relieve cheerfully, protect 
with fidelity, andjight valiantly. 




INSTALLATION CEREMONIES. 87 



CHAEGE TO THE COMMANDERY. 

Sir Knights : To manage and conduct the concerns 
of.- a Comniandery of Knights Templar with that 
promptitude, integrity, and skill which the institution 
demands, will require the exercise of all the talents and 
perseverance of its officers and members. Are any of 
you solicitous that your equals and inferiors should con- 
duct themselves toward you with deference and respect ? 
You will be sure to let no opportunity pass without 
furnishing them an example in your own conduct to- 
ward your superiors. The officers will recollect that 
those moral and religious duties and precepts which 
they, from time to time, so forcibly impress upon the 
minds of others, should by no means be neglected by 
themselves ; as the most effectual way to insure success, 
is to let precept and example go hand in hand. 

T would, therefore, exhort one and all of you to look 
well to the East, to the West, to the ^NTorth, and to the 
South, and see that the entering avenues are strictly 
guarded, and that you suffer no one to pass the thresh- 
old of your asylum but the worthy children of humility; 
and, at the same time, that you suffer no one to walk 
among you disorderly, without admonition or reproof. 
While such is the conduct of the officers and members, 
you may rest assured that this valiant and magnanimous 
Order will forever flourish like the green bay-tree. And 
now, my worthy Sir Knights, I would address you in 
the language of David to his beloved city, " Peace be 
within thy walls, and prosperity within thy palaces." 
For my brethren and companions' sake, I will now say, 
Peace be xoith the. 



88 INSTALLATION CEKEMONIES. 

The Grand Captain- General then proclaims the (new) 
Commanclery in the following manner, viz. : 

"In the name of the Grand Commandery of the 

State of ,1 proclaim this (new) Commandery, by 

the name of Commandery, ISTo , to be legally 

constituted, consecrated, and the officers duly installed." 

After the necessary business is finished, the Com- 
mandery is closed. 



BURIAL SERVICE 

OF THE 

BY SIR JOHN L. LEWIS. 

General Regulations. 

1. No Sir Knight can be buried with the funeral 
honors of Knighthood unless he be a Knight Templar, 
in regular standing. 

2. It shall be the duty of the E. Commander to con- 
vene the Sir Knights of the Commandery, upon notice 
of the death of a Sir Knight, who may be entitled to 
receive funeral honors — upon request, made when living, 
or by his family after his decease — for the purpose of 
attending the funeral ceremonies. 

3. Sir Knights, on such occasions, will attend in full 
uniform, pursuant to the regulations ; their sword-hilts 
and the banner of the Commandery being suitably 
dressed in mourning. 

4. On the coffin of the deceased Sir Knight will be 
placed his hat and sword ; and, if an officer, his jewel, 
trimmed with crape. 

5. The E. Commander will preside during the ser- 
vices, and, assisted by the Prelate, lead in the ceremonies, 
pursuant to the Ritual. If Grand Officers or Past 



90 BURIAL SERVICE. 

Grand Officers be present, they will be allotted a place 
in the procession according to their rank ; and if the 
Grand Prelate, or a Past Grand Prelate, be present, he 
will take the place of the Prelate. 

6. The Sir Knights will assemble at their Asylum, 
and march to the residence of the deceased, in the usual 
order of processions ; the line being headed by the 
Warder, and the Officers being in the rear, according 
to rank — that is, the E. Commander last ; the Prelate 
being preceded by the Holy Writings, carried on a 
cushion, and the arms and hat of the deceased borne in 
the rear of the E. Commander. On arriving at the 
house, the lines are opened, and the E. Commander 
passes to the front, and receives the body, placing the 
hat and sword on the coffin, as above directed. 

V. The procession is then formed as before; the body, 
with the mourners and citizens present, being in the 
rear of the Sir Knights, and in front of the officers. If 
the services are performed at a church or place of public 
worship, the procession, on arriving, will enter in re- 
versed order, the E. Commander and Prelate, with the 
other officers, preceding the body and mourners. 

8. When the public or religious services are concluded, 
the face of the deceased will be uncovered, and the Sir 
Knights (or a detachment of them) will form the 
" cross of steel" over the body — the E. Commander, 
with the Prelate, being at the head of the coffin, and the 
other officers at the foot. 

9. When more convenient or desirable, the part of 
the service, before going to the grave, as here indicated, 
may be performed at the house of the deceased, or be 
d2ferred till at the grave. 



MASONIC KNIGHTHOOD. 91 

TJie Funeral Service of Knighthood will be conducted 
according to the following 

Ritual : 

E. Commander. Sir Knights : In the solemn rites 
of our Order we have often been reminded of the 
great truth, that we were born to die. Mortality has 
been brought to view that we might more earnestly 
seek an immortality beyond this fleeting life, where 
death can come no more forever. The sad and 
mournful funeral knell has betokened that another 
spirit has winged its flight to a new state of exist- 
ence. An alarm has come to the door of our Asy- 
lum, and the messenger was Death ; and none pre- 
sumed to say to the awful presence : " Who dare 
approach ?" A pilgrim warrior has been summoned, 
and "there is no discharge in that war." A burning- 
taper of life, in our Commandery, has been extin- 
guished, and none, save the High and Holy One, can 
relight it. All that remains of our beloved Com- 
panion Sir Knight lies mute before us, and the light 
of the eye, and the breathing of the lips, in their 
language of fraternal greeting, have ceased for us 
forever, on this side of the grave. His sword, vowed 
only to be drawn in the cause of truth, justice, and 
rational liberty, reposes still in its scabbard, and 
our arms can no more shield him from wrong or op- 
pression. 

The Sir Knights here return swords. 

It is meet, at such a time, that we should be silent, 
and let the words of the Infinite and Undying speak, 



92 BURIAL SERVICE. 

that we may gather consolation from his revelations, 
and impress upon our minds lessons of wisdom and 
instruction, and the meetness of preparation for the 
last great change which must pass upon us all. 

Let us be reverently attentive while Sir Knight, 
our Prelate, reads to us a lesson from the Holy 
Scriptures. 

Prelate. Help, Lord ! for the faithful fail from 
among the children of men. 

Response. Help us, O Lord ! 

Pre. The righteous cry, and the Lord hearefch, and 
delivereth them out of all their troubles. 

Res. Hear us, O Lord ! 

Pre. The Lord is nigh ' unto them that are of a 
broken heart, and saveth such as be of a contrite 
spirit. 

Res. Be nigh unto us, O Lord ! 

Pre. The Lord redeemeth the souls of his ser- 
vants, and none of them that trust in him shall be 
desolate. 

Res. Kedeem us, O Lord ! 

Pre. For I will not trust in my bow, neither shall 
my sword save me. 

Res. Eedeem us, O Lord ! 

Pre. But God will redeem my soul from the power 
of the grave ; for he shall receive me. 

Res. Bedeem us, O Lord ! 

Pre. Wilt thou show wonders to the dead ? Shall 
the dead arise and praise thee? Shall thy loving- 
kindness be declared in the grave ? or thy faithful- 
ness in destruction ? 

Res. Save us, O Lord ! 



MASONIC KNIGHTHOOD. 93 

Pre. We spend our years as a tale that is told. 
The days of our years are threescore years and ten ; 
and if, by reason of strength, they be fourscore 
years, yet is their strength labor and sorrow ; for it 
is soon cut off and we fly away. So teach us to 
number our days, that we may apply our hearts unto 
wisdom. 

Res. Teach us, O Lord ! 

Pre. For he knoweth our frame. He remember- 
eth that we are dust. As for man, his days are as 
grass. As a flower of the field he flourisheth ; for 
the wind passeth over it, and it is gone, and the place 
thereof shall know it no more. But the mercy of 
the Lord is from everlasting to everlasting upon 
them that fear him. 

Res. Show mercy, O Lord ! 

Pre. "We shall not all sleep, but we shall all be 
changed — in a moment, in the twinkling of an eye, 
at the last trump ; for the trumpet shall sound, and 
the dead shall be raised incorruptible, and we shall 
be changed. For this corruptible must put on incor- 
ruption, and this mortal must put on immortality. 
So when this corruptible shall have put on incorrup- 
tion, and this mortal shall have put on immortality, 
then shall be brought to pass the saying that is writ- 
ten : Death is swallowed up in victory. O death, 
where is thy sting ? O grave, where is thy victory ? 

Res. O death, where is thy sting ? O grave, where 
is thy victory ? 

Pre. The sting of death is sin, and the strength 
of sin is the law. But thanks be to God, which giv- 
eth us the victory through our Lord Jesus Christ. 



94 BURIAL SERVICE. 

Res. Thanks be to God ! 

E. Commander. Shall the memory of our departed 
brother fade from among men ? 

Res. It is cherished in our soul forever. 

E. Com. Shall no record be left of his virtues and 
worth ? 

Res. It is inscribed upon our hearts. It is writ- 
ten in our archives. The heart may cease to throb, 
and the archives may moulder and decay, but the 
tablets of the Recording Angel on high can never 
perish. 

The Recorder here opens the Book of Records of the 
Commandery, on which a page is set apart, suitably in- 
scribed, and says : , 

Thus it is written. 

The Sir Knights uncover, and bow their heads. 

E. Com. He was a true and courteous knight, and 
has fallen in life's struggle full knightly with his ar- 
mor on, prepared for knightly deeds. 

Pre. Rest to his ashes, and peace to his soul ! 

Res. Rest to his ashes, and peace to his soul ! 

Pre. Sovereign Ruler of the Universe ! into thy 
hands we devoutly and submissively commit the de- 
parted spirit. 

Res. Thy will be done, O God ! 

The following; Hymn will be sun^ : 



MASONIC KNIGHTHOOD. 



■\Yords by Bob. Morris, K. T. 




Pre - cious in 



Arranged by J. B. Tatlor, K. T. 

-j r* — &— j- t 



-9- 

the 



£ZI=S= 



sight of Hea - Yen, 



V-—V — &-- & &- 



!— -J-— 

1 1 1 1 l_ u^_ 



Is the scene where Christians die 






~&— &- 



Souls with all their 



S=i: 



Vzzt 



£— K 



-&-- 



-M~m^-^- 



^S-^ 



&--. — & — m — m -0- L -& — & — ?-h — L 



sins for - glv - en, To the courts of glo - ry fly ; 



=jz 



:tz=^=t: 



&—&- 



-fr— 1 1- 



.*— P^- 



^^^g^ 



Ev' - ry sor- row, ev' - ry bur- den, Ev' - ry ci'oss they 



:=^^q: 



t=fr: 



t= 



7—^ — & — s — H — > 1 1 \~4-m 



JMSS^ 



H fc*— | f- 

lay it down ; 



— h — .— i — 1-^— 

Je - sus gives them rich - est guerdon, 






=2= 



96- 



BURIAL SERVICE. 



_ea — p* 



£3=3=3== 



afcz^: 



=j- 



:=aj: 



his 



tal 



H 



:^= 



:t: 



:t: 



Here above our brother weeping, 

Through our tears we seize this hope ; 
He in Jesus sweetly sleeping, 

Shall awake to glory up. 
He has borne his cross in sorrow — 

Weary pilgrim all forlorn ; 
When the sun shines bright to-morrow 

'Twill reveal his sparkling crown. 

Knights of Christ ! your ranks are broken ; 

Close your front, the Foe is nigh ! 
Shield to shield, behold the Token, 

As he saw it in the sky. 
By this Sign — so bright, so glorious, 

You shall conquer ! if you strive, 
And, like him, though dead, victorious 

In the sight of Jesus live. 

The following Prater will then be made by the Pre- 
late : (or an extemporaneous Prayer may be made by 
him, or by any Clergyman present, as may be pre- 
ferred. ) 



Father of Lights ! in this dark and trying hour 
of calamity and sorrow we humbly lift our hearts to 
thee. Give us, we pray, that light which cometh 



MASONIC KNIGHTHOOD. 97 

down from above. Thou hast mercifully said in thy 
holy Word, that the bruised reed thou wouldst not 
break ; remember in mercy, O Lord, before thee. 
[Be thou, at this hour, the Father of the fatherless 
and the widow's God. Administer to them the con- 
solations which they so sorely need.] Cause us to 
look away from these sad scenes of frail mortality 
to hopes which lie beyond the grave, and bind us 
yet closer together in the ties of brotherly love and 
affection. While we see how frail is man, and how 
uncertain the continuance of our lives upon the 
earth, and are reminded of our own mortality, lead 
us, by thy grace and Spirit, to turn our thoughts to 
those things which make for our everlasting peace ; 
and give us a frame of mind to make a proper im- 
provement of all the admonitions of thy providence, 
and fix our thoughts more devotedly on thee, the 
only sure refuge in time of need. And at last, when 
our earthly pilgrimage shall be ended, "when the 
silver cord shall be loosed, and the golden bowl be 
broken," oh wilt thou, in that moment of mortal ex- 
tremity, be indeed Immanuel — Christ with us. May 
the " lamp of thy love" dispel the gloom of the dark 
valley, and we be enabled, by the commendations of 
thy Son, to gain admission into the blessed Asylum 
above, and in thy glorious presence, amidst its inef- 
fable mysteries, enjoy a union with the spirits of the 
departed, perfect as is the happiness of heaven, and 
durable as the eternity of God. Amen ! 
Res. Amen, and Amen, and Amen ! 
5 



98 



BURIAL SERVICE. 




The procession will then form, and march to the place 
of interment in the same order as before. 

On arriving at the place, while forming in order, a 
suitable dirge or the following hymn may be sung : 



Air-PLEYEL'S HYMN 

¥-&-% 1 si- 



Arranged by J. B. Taylor. 



tr-r 



Soft 



iy, 



m-3 



=£2: 



Bad 
-4 



^ i§ 



To his 



-r ...... -U 



ml 



Bear him forth 

1. 



?Z 



:^: 



dark 

— \- 



E^^= 



and 



lent 



-J gt 



-<s>- 



bed 



2=£ 



MASONIC KNIGHTHOOD. 



99 



g=a= 



3: 



Weep not 

1 - 






P^ 



that 



he's 



:^2=z: 



lost 



to 



earth, 



-^==1: 



:tf*=:z^ 



122: 



-o- 



— 1- 



:S 



S 



za: 



-s?s?- 



"Weep not 

;zg2= r 



that 



spir 



it's 



:^: 



fled. 



:^: 



:c2: 



By our trials, hope, and fear ; 

By our anguish keenly felt, 
Let us trust God will be near, 

When we're at his altar knelt. 



This, our brother, gone before, 
May we in remembrance keep, 

Hoping, as time passes o'er, 

We shall meet where none e'er weep. 

Sadly now we leave his form, 
In the tomb to moulder still; 

Hoping, in th' eternal morn, 
Christ his promise will fulfil. 

One last look — one parting sigh ; 

Ah, too sad for words to tell : 
Yet, though tears now dim each eye, 

Hope we still, and sigh farewell ! 



100 



BURIAL SEEVICE. 



On reaching the grave, the Sir Knights will form a 
triangle around it, the base being at the foot, the E. 
Commander and Prelate being at the head of the grave, 
and the friends and relatives at the foot, and the services 
will thus proceed : 



Pre. Sir Knights, there is one sacred spot upon 
the earth where the footfalls of our march are un- 
heeded, our trumpets quicken no pulse and incite 
no fear, the rustling of our banners and the gleam 
of our swords awaken no emotion — it is the silent 
city of the dead, where we now stand. Awe rests 
upon every heart, and the stern warrior's eyes are 
bedewed with feelings which never shame his man- 
hood. It needs no siege, nor assault, nor beleaguer- 
ing host to enter its walls. We fear no sortie, and 
listen for no battle-shout. No warder's challenge 
greets the ear, nor do we wait awhile with patience 
for permission to enter. 

Hither must we all come at last, and the stoutest 
heart and the manliest form that surrounds me will 
then be led a captive, without title or rank, in the 
chains of mortality and the habiliments of slavery to 
the King of Terrors. 

But if he has been faithful to the Captain of his 
Salvation — a true Soldier of the Cross ; if he has 
offered suitable gifts at the shrine of his departed 
Lord, and bears the signet of the Lion of the tribe 
of Judah, then may he claim to be of that princely 
house, and to be admitted to audience with the 
Sovereign Master of Heaven and Earth. Then will 
he be stripped of the chains of earthly captivity, and 



MASONIC KNIGHTHOOD. 101 

clothed in a white garment glistening as the sun, 
and be seated with princes and rulers, and partake 
of a libation, not of death and sorrow, but of that 
wine which is drank forever new in the Father's 
kingdom above. 

We cannot come here without subdued hearts and 
softened affections. Often as the challenge comes 
which takes from our side some loved associate — 
some cherished companion in arms, and often as the 
trumpet sounds its wailing notes to summon us to 
the death-bed, and to the brink of the sepulchre, we 
cannot contemplate " the last of earth" unmoved. 
Each successive death-note snaps some fibre which 
binds us to this lower existence, and makes us pause 
and reflect on that dark and gloomy chamber where 
we must all terminate our pilgrimage. Well will it 
be for our peace, then, if we can wash our hands, 
not only in token of sincerity, but of every guilty 
stain, and give honest and satisfactory answers to 
the questions required. 

The sad and solemn scene now before us stirs up 
these recollections with a force and vivid power 
which we have hitherto unfelt. He who now slum- 
bers in that last, long, unbroken sleep of death, was 
our brother. With him have we walked the pilgrim- 
age of life, and kept watch and ward together in its 
vicissitudes and trials. He is now removed beyond 
the effect of our praise or censure. That we loved 
him, our presence here evinces, and we remember 
him in scenes to which the world was not witness, 
and where the better feelings of humanity were ex- 
hibited without disguise. That he had faults and 



102 



BURIAL SERVICE. 



foibles, is but to repeat what liis mortality demon- 
strates — that he had a human nature, not divine. 
Over those errors, whatever they may have been, we 
cast, while living, the mantle of charity ; it should, 
with much more reason, enshroud him in death. 
We, who have been taught to extend the point of 
charity, even to a foe, when fallen, cannot be severe 
or merciless toward a loved brother. 

The memory of his virtues lingers in our remem- 
brance, and reflects its shining lustre beyond the 
portals of the tomb. The earthen vase which has 
contained precious odors will lose none of its fra- 
grance though the clay be broken and shattered. 
So be it with our brother's memory. 



The Junior Warden then removes the sword and hat 
from the coffin, which last will then be lowered into the 
grave, while the Prelate repeats as follows : 

Pre. "I am the resurrection and the life. He 
that believeth in me, though he were dead, yet shall 
he live ; and whosoever liveth, and believeth in me, 
shall never die." To the earth we commit the mor- 
tal remains of our deceased brother, as we have 
already commended his soul to his Creator, with 
humble submission to Divine Providence. (Here 
cast some earth on the coffin.) Earth to earth (here 
cast again), ashes to ashes (here cast more earth), dust 
to dust, till the morn of the resurrection ; when, like 
our arisen and ascended Redeemer, he will break 
the bands of death, and abide the judgment of the 
great day. Till then, friend, brother, Sir Knight, 



MASONIC KNIGHTHOOD. 103 

farewell S Light be the ashes upon thee, and " may 
the sunshine of Heaven beam brightly on thy wak- 
ing!" 

Res, Amen, and Amen, and Amen ! 

The Junior Warden then presents the sword to the E. 
Commander, who says : 

E. Com. Our departed brother Sir Knight was 
taught, while living, that this sword, in his hands, 
as a true and courteous knight, was endowed with 
three most estimable qualities ; — its hilt with forti- 
tude undaunted ; its blade with justice impartial ; and 
its point with mercy unrestrained. To this lesson, 
with its deep emblematical significance, we trust he 
gave wise heed. He could never grasp it without 
being reminded of the lively significance of the at- 
tributes it inculcated. He has borne the pangs of 
dissolving nature — may we trust that it was with the 
same fortitude that he sustained the trials of this 
passing existence. To his name and memory be 
justice done, as we hope to receive the like meed 
ourselves ; and may that mercy unrestrained which 
is the glorious attribute of the Son of God, interpose 
in his behalf to blunt the sword of Divine justice, 
and admit him to the blessed companionship of 
saints and angels in the realms of light and life 
eternal ! 

Res. Amen, and Amen, and Amen ! 

The Senior Warden then presents a cross to the Pre- 
late, who says : 



104 BURIAL SERVICE. 

Pre. This symbol of faith — the Christian's hope 
and the Christian's trust — we again place upon the 
breast of our brother, there to remain till the last 
trumpet shall sound, and earth and sea yield up 
their dead. Though it may, in the past history of 
our race, have been perverted at times into an ensign 
of oppression, and crime, and wrong, though it may 
have been made the emblem of fraud, and supersti- 
tion, and moral darkness, yet its significance still 
remains as the badge of a Christian warrior. It calls 
to mind Gethsemane and its sorrowful garden ; the 
judgment-hall of Pilate, and the pitiless crown of 
thorns ; Golgotha and Calvary, and their untold 
agonies, that fallen man might live and inherit ever- 
lasting life. If an inspired Apostle was not ashamed 
of the Cross, neither should we be. If he gloried in 
the significance of the truths it shadowed forth, so 
ought we to rejoice in it as the speaking witness of 
our reliance beyond the grave. May this hope of 
the living have been the anchor to the soul of our 
departed brother — the token to admit him to that 
peaceful haven " where the wicked cease from troub- 
ling, and the weary are at rest." 

Res. Amen, and Amen, and Amen ! 

The Prelate then casts the Cross into the grave, and 
continues : 

Pre. The orders of Christian Knighthood were in- 
stituted in a dark period of the world's history, but 
their mission was high and holy. To succor and 
protect the sorrowing and destitute, the innocent 
and oppressed, was their vow and their life-long 



MASOXIC KXIGHTHOOD. 105 

labor and duty. For long, long years, they well and 
nobly performed their vows and did their devoirs. 
In those rude ages, the steel blade was oftener the 
arbiter of justice than the judgments of judicial tri- 
bunals or the decrees of magistrates. So long as 
the Templars adhered to their vows of poverty, they 
were virtuous and innocent, and their language was, 
in truth — " Silver and gold have I none, but such as 
I have, give I unto thee." But, with the accession 
of wealth and civil power, they were tempted and 
fell from their high estate, and their possessions 
attracted the cupidity, and their prowess incurred 
the hatred of the despots of those times. When the 
martyred De Molay had perished, and the Order was 
proscribed, they united with the Fraternity of Free 
and Accepted Masons, and returned to their primi- 
tive simplicity of manners ; and a rough habit, coarse 
diet, and severe duty, was all that was offered to 
their votaries. 

In our land we have perpetuate* only the distinc- 
tive rites with the appellations and regulations of 
the defenders of the Holy Sepulchre — the early 
champions and Soldiers of the Cross — and this as a 
guerdon of merit, not a badge of rank. The sword, 
in our hands, is more as a symbol of the duties we 
are vowed to fulfil, than as an instrument of assault 
or defence. We claim to exercise practical virtues 
in the holy bonds of our confraternity, in humble 
imitation of those renowned knights of the olden 
time ; for there is still, in this refined age, innocence 
to be guarded, widowed hearts to be relieved of their 
burdens and orphanage to be protected from the 

5* 



10G 



BUKIAL SERVICE. 



chill blasts of a wintry world. And to be true and 
courteous is not limited to any age or clime. 

Our brother, whose cold and lifeless remains have 
just been committed to the earth, was one of our 
fraternal band, bound by the same ties and pledged 
to the same duties. To his bereaved and mourning 
friends and relatives we have but little of worldly 
consolation to offer, but we do tender them our 
heartfelt sympathies. And if the solemn and inter- 
esting ceremonies in which we have been engaged 
have not pointed to them a higher hope and a better 
consolation, then all our condolences would be in vain. 

Sir Knight Companions, let us pray : 

Almighty and most merciful God ! we adore thee 
as the Sovereign Kuler of all events, both in time 
and for eternity. As it hath pleased thee to take 
from our ranks one dear to our hearts, we beseech 
thee to bless and sanctify unto us this dispensation 
of thy providence? Inspire our hearts with wisdom 
from on high, that we may glorify thee in all our 
ways. May we have thy divine assistance, O most 
merciful God ! to redeem our misspent time ; and 
in the discharge of the important duties thou hast 
assigned us, in our moral warfare here below, may 
we be guided by faith and humility, courage and 
constancy, to perform our allotted pilgrimage accept- 
able in thy sight, without asking a remission of 
years from thee. And when our career on earth is 
finished, and the sepulchre appointed for all the liv- 
ing receives our mortal bodies, may our souls, dis- 
engaged from their cumbrous dust, flourish and 



MASONIC KNIGHTHOOD. 



107 



bloom in eternal day, and enjoy that rest which thou 
hast prepared for thy good and faithful servants, in 
thy blessed Asylum of peace beyond the vails of 
earth. All which we ask through the mediation of 
our Redeemer, King of kings, and Lord of lords. 
Amen ! 

Res. Amen, and Amen, and Amen ! 

E. Com. Attention, Sir Knights ! 

The lines are then formed, and the Cross of Steel 
made over the grave, and the following hymn is sung : 



Air— Mount Vernon. 




Arranged ey J. B. Tatlor 

_ J _| — -\ — 



-h 1 m i-H — ai ft tf m- 

«? & & — i— « 



Christian war - riors, to the peal - ing 



t=x 



m 



t=t 



-■€- 



&= 



— i 1 — i H — h 

-&\ — tfM w r 2 — t- 



Of the sol - emn ves - per bell, Round the tri - fori 



^=& 



1— 



ipzzw- 



~1 — ^ — &- 



,— I — 



1 — f= - 1 1— i — r — « — D - 



al - tar kneeling, "Whisper each, Im - man - u 



:m- =3 



!ZZ*=tZZlt 



5~^: 



-si- 



: ^— _^- 



108 



BUEIAL SERVICE. 



When the watch and ward are over, 
Guarding the Asylum well, 

Smiles of peace around them hover, 
At thy name, Immanuel. 

When the matin-notes are ringing, 
Cheerfully from mount and dell, 

Strength for warfare still is springing 
From thy name, Immanuel. 

When some deed of emprise sharing, 
Deeds like those traditions tell, 

Prompts each knight to noble daring, 
"lis for thee, Immanuel. 



When death's fearful clamps are stealing, 
And is breathed the last "Farewell !" 

All the brighter world revealing 
Thou shalt come, Immanuel ! 

The Sir Knights may then escort the friends of the 
deceased to their home, or return to their Asylum, as 
may be expedient. 



CEREMONIES 

FOE THE USE OF THE GEAXD COMMANDERT AT THE 
INSTALLATION OF ITS OFFICERS. 

When about to proceed to the ceremony of installa- 
tion, the acting Grand Commander will select some 
competent Sir Knight to officiate as Grand Marshal, 
under whose direction the officers elect will retire to the 
ante-room. The altar will then be placed immediately 
in front of the presiding officer, and the jewels of office 
will be placed upon it. The Grand Commander will 
then direct the Grand Marshal to introduce the Grand 
Officers elect, and display them by single line facing the 
East, in order of seniority, G. C. on the right and G. W. 
on the left. Which having been accomplished, the 
Grand Marshal, addressing the presiding officer, will say : 

R. E. Grand Commander : I here present before you 
these Eminent Sir Knights, who, having been duly 
elected to preside over and conduct the business of this 
Grand Commandery for the ensuing year, now declare 
themselves ready to enter upon the duties of their 
several stations. 

The Grand Commander will then rise, call up the 
Grand Commandery, and address the officers elect in 
these words : 

E. Sir Knights : Before proceeding to invest you with 
the honors and responsibilities of your several offices, 
it becomes my duty to administer to you the obligation 
of office. Do you severally consent to take upon your- 
selves that obligation? 



110 



INSTALLATION" CEREMONIES. 



They bow in token of assent. The Grand Marshal 
will then cause each Sir Knight in the line of officers 
elect, occupying the odd number from the right of the 
line, to draw bis sword, dropping it to the left to a 
horizontal position. The Sir Knight on his left will lay 
his left hand upon the sword, then each place his right 
hand upon his left breast, and repeat after the Grand 
Commander the following 



Yow of Office. 

I, , do solemnly promise and vow, that I will 

maintain and support the Constitution of the Grand 
Encampment of Knights Templar of the United States 
of America, the Statutes and Regulations of the Grand 

Commandery of the State of , and that I will, 

to the best of my ability, faithfully discharge the duties 
of the office to which I have been elected. 

The Grand Marshal will then conduct the Grand 
Commander elect to a position in front of the altar, and, 
addressing the presiding officer, will say : 

P. E. Grand Commander : I present to you E. Sir 

, who has been elected to the office of Grand 

Commander, and who now declares himself ready for 

installation. 

The presiding officer will then say : 

Attention, Sir Knights ! Uncover. Let us unite 
with Sir Knight our Prelate in an invocation to the 
Throne of Grace. 

The Prelate will pronounce the following, or some 
other appropriate 



INSTALLATION CEREMONIES. Ill 



Peatee. 

Almighty Father ! Source of light and life, from 
whom cometh down every good and perfect gift ; thou 
who wast aforetime, art now, and ever shalt be, world 
without end. We approach thy holy presence with deep 
humility, acknowledging our manifold transgressions, 
and imploring a continuance of that tender mercy which 
has preserved us from the dangers that surround our 
walk through life. 

Inasmuch, O Father, as thou hast promised when two 
or three are gathered, together in thy name to be with 
them, we would beseech thee to shed the light of thy 
blessing on our present Conclave, and grant that all its 
purposes and all its acts may redound to thy glory, and 
to the hastening of the day when all the nations of the 
earth shall learn thy name, and bless the sacrifice of Ini- 
manuel. 

Be pleased, out of thine infinite mercy, to look upon 
and bless these thy servants who are about to be in- 
vested with power to rule over and govern our Order ; 
incline their hearts to follow after thee ; endue them 
with wisdom, with fortitude, Avith constancy, and with 
courage, to maintain the precepts of thy holy religion, 
causing their good works so to shine before men that 
others, seeing them, may bless thy Holy name. 

Be with each of us here assembled, guide us in all our 
acts, mercifully forgive our many sins, and teach us so 
to bear the Cross, that we may finally merit the Crown 
of Eternal Life, through the merits of our Divine and 
ascended Saviour. 

Our Father, which art in heaven, hallowed be thy 
name. Thy kingdom come. Thy will be done in earth 



112 INSTALLATION CEREMONIES. 

as it is in heaven. Give us this day our daily bread : 
and forgive us our debts as we forgive our debtors. 
And lead us not into temptation, but deliver us from 
evil ; for thine is the kingdom, and the power, and the 
glory, forever. Amen. 

The Grand Commandery will be covered, and the 
presiding officer will deliver the following 

CHARGE TO THE GRAND COMMANDER. 

Right Eminent Sir : Having been chosen by the par- 
tiality of the Sir Knights assembled in Annual Conclave 
to the most exalted station in their power to bestow, I 
offer you my sincere congratulations upon your eleva- 
tion to that distinguished position, and with great pleas- 
ure invest you with the jewel of your office. 

The Grand Marshal will place the jewel on the left 
breast of the Grand Commander. 

Your long and intimate acquaintance with the rules 
of our Order, and with the duties of Christian Knight- 
hood, render it unnecessary for me to recapitulate them 
at this time. Suffer me, however, to remind you, that 
the high honors of your office are accompanied by 
weighty responsibilities. While, in all things pertain- 
ing to your command, your authority will at all times 
be respected and your orders cheerfully obeyed, yet it 
is expected that you will not only have a watchful care 
over the interests of the Order in your jurisdiction, and 
enforce a prompt obedience to its rules and regulations, 
but that you will feel called upon to exemplify in your 
daily walk and conversation the excellent tenets of our 
profession ; that your ears will never be closed to the 
cry of the widow and the orphan, and that you will not 



INSTALLATION CEREMONIES. 113 

turn aside from injured innocence and the wayfaring 
brother in distress. Maintain with unfailing care the 
Statutes and Regulations ; and in your respect for law, 
cause all others to find the strongest incentive to obedi- 
ence of all your lawful commands. 

Be pleased, R. E. Sir, to approach the East. 

Sir Knights, behold your Grand Commander. 

The Sir Knights are here ordered to present Swords. 

Grand Commander, behold your Grand Commandery. 

The Grand Commandery will now be seated, and 
should the new Grand Commander desire to oifer any 
remarks, this is the appropriate time. 

At their conclusion, the Grand Marshal will present 
the remaining Grand Officers for installation, which may 
be done by the Grand Commander in person, or he may 
waive his right in favor of the Sir Knight previously 
officiating ; in either case the following Charges will be 
delivered. 

CHARGE TO THE DEPUTY GRAND COMMANDER. 

V. E. Sir : The duties of the important station to 
which you have been elected are of such a nature as to 
require the application of your utmost skill, a complete 
knowledge of the Ritual and of the Statutes and Regu- 
lations governing this Grand Commandery ; for you are 
the immediate representative of the Grand Commander, 
and in case of unforeseen casualty to him — which God 
forbid ! — you are to enter upon his functions and assume 
his responsibilities. The elevated position you are thus 
called to undertake demands a corresponding zeal and 
.devotion on your part, which I doubt not you will ever 
be found ready to exercise. I now invest you with the 



114 INSTALLATION" CEREMONIES. 

jewel of your office, and will only remind you, in con- 
clusion, that you are henceforward on duty, and that 
the faithful soldier and valiant knight sleep not at their 
posts. 

CHARGE TO THE GRAND GENERALISSIMO. 

E. Sir : Having been elected to the important station 
of Grand Generalissimo, I take great pleasure in com- 
pleting that ceremony by investing you with the appro- 
priate jewel of your office. Your station is on the right 
of the Deputy Grand Commander, and the exercise of 
all your talents and zeal will be necessary in the dis- 
charge of your various duties. In the absence of your 
superior officers, the command will devolve upon you. 
I charge you, therefore, to be faithful to your associates ; 
put them often in remembrance of those things which 
tend to their everlasting peace ; be instant in season and 
out of season ; reprove, rebuke, exhort, with all long- 
suffering and doctrine, ever remembering the promise, 
" Be thou faithful unto death, and I will give thee a 
crown of life." 

CHARGE TO THE GRAND CAPTAIN-GENERAL. 

E. Sir : The office of Grand Captain-General, to 
which you have been elected, is one of the most impor- 
tant in the gift of the Grand Commandery, and I trust 
that, in investing you with the jewel of your office, I 
also remind you how necessary it is that you should 
apply yourself with all diligence to the duties that 
devolve upon you. 

Your station is on the left of the Grand Commander, 
and you are to assist him and your associate officers in 
council, and in their absence to govern the Grand Com- 
mandery. You are to have in charge the Grand Asylum, 



INSTALLATION CEREMONIES. 115 

and see that it is in suitable array for the dispatch of 
business. Improve your opportunities in extending 
knightly courtesy and hospitality to all true and faithful 
Knights, and in the preservation of harmony within the 
bounds of our jurisdiction. And whatsoever ye do, do 
it heartily, as unto the Lord, and not unto men : con- 
tinuing fervent in prayer, watching therein with thanks- 
giving ; ever bearing in mind the promise, " Be not 
weary in well-doing, for in due season ye shall reap, if 
ye faint not." 

CHARGE TO THE GRAND PRELATE. 

E. Sir : To your lot has fallen the sacred duties of the 
office of Grand Prelate, and in discharge of my duty I 
invest you with the appropriate jewel thereof. Your 
station will be on the right of the Grand Generalissimo, 
and your duty there to attend to the religious duties, as 
well of our Grand Conclaves as of our public cere- 
monials. The duties of your office are very interesting 
and highly important, and will require your punctual 
attendance at every meeting ; and may He who is able, 
abundantly furnish you for every good work, preserve 
you from falling into error, improve, strengthen, estab- 
lish, and perfect you, and finally greet you with — 
" Well done, thou good and faithful servant, enter thou 
into the joy of thy Lord." 

CHARGE TO THE GRAND SENIOR WARDEN. 

E. Sir : You have been elected Senior Warden in this 
Grand Commandery, and I now invest you with the 
jewel of your office. Your station is at the southwest 
angle of the triangle, and on the right of the first 
division. It will be your special care to form the 



Ill 



INSTALLATION CEREMONIES. 



avenues for the approach and departure of the Grand 
Commander, and to prepare the lines for inspection and 
review. Let it be your constant care that the warrior 
be not deterred from duty, nor the penitent molested on 
his journey. Finally, " Let your light so shine before 
men, that they, seeing your good works, may glorify our 
Father which is in heaven." 



CHARGE TO THE GRAND JUNIOR WARDEN. 

E. Sir : Having been elected Grand Junior Warden, I 
now invest you with the jewel of your office. Your 
station is at the northwest angle of the triangle, and on 
the left of the third division. Your duty will be to 
attend on all wayfaring knights, and, if found worthy, 
to introduce them, on the order of the Grand Com- 
mander, into the Asylum. While you are enjoined to 
see that they are provided with sandals, scrip, and staff, 
you are also to keep a watch over your own actions, 
making them such as befit a child of humility. Truth 
is mighty, and those who are guided by it shall ulti- 
mately prevail. Be ye, therefore, perfect, always 
abounding in the work of the Lord, that you may be a 
bright and shining light in the world- — a city set on a 
hill, that cannot be hid. 



CHARGE TO THE GRAND TREASURER. 

Eminent Sir: You have been elected Treasurer of the 
Grand Commandery, and I now invest you with the 
official jewel of your station, which is on the right, in 
front of the Grand Commander. The qualities that 
should especially distinguish the incumbent of your 
station are accuracy and fidelity ; — accuracy, in keeping 



INSTALLATION CEREMONIES. 117 

a fair and minute account of all receipts and disburse- 
ments ; fidelity, in carefully preserving all the property 
and funds of the Grand Commandery that may lawfully 
come into your hands, and rendering a just account of 
the same whenever called upon for that purpose. Your 
respect for and attachment to this Grand Commandery, 
and the great Order of which it is the organ, will doubt- 
less stimulate you to a zealous, faithful, and prompt dis- 
charge of the trust confided to you. 

CHARGE TO THE GRAND RECORDER. 

Eminent Sir : By the suffrages of the Grand Com- 
mandery you have been chosen Grand Recorder, and I 
now invest you with the badge of your office. In se- 
lecting a person to discharge the duties of this most 
important trust, the Sir Knights have unquestionably 
been guided by a belief that you possess in a large 
degree the qualities that should distinguish a Grand 
Recorder, which are promptitude in issuing the notifi- 
cations of his superior officers, punctuality in attending 
the meetings of the Grand Commandery, correctness in 
recording their proceedings, integrity in accounting for 
all moneys that may pass through his hands, and fidelity 
in paying the same over to the Grand Treasurer ; and I 
cannot doubt your resolve to discharge these important 
duties with benefit to the Grand Commandery, and 
with honor to yourself. Your station, to which you will 
now repair, is on the left of the Grand Commander, in 
front. 



118 INSTALLATION CEREMONIES. 



CHARGE TO THE GRAND STANDARD-BEARER. 

Eminent Sir : To you has been awarded the distinc- 
tion of Grand Standard-Bearer, and I now invest you 
with the jewel appropriate to that office. Your station 
is in the West, and in the centre of the second division. 
Your duty is to display, support, and protect the banner 
of our Order, which I now place in your official custody. 
You will remember that, as in the olden time, it is our 
rallying point in time of danger; that as, on the fields of 
Palestine, the beauseant rarely gave back in time of 
battle, so now, when unfurled in the great cause of hu- 
manity, it is for you to see that it is never relinquished 
to an enemy but with your life. Let, therefore, your 
conduct be such that the virtuous will delight to imitate 
it ; let the refulgent rays that ever emanate from pure 
benevolence and humility, diffuse their lustre on all 
around you, that it may animate and .encourage all true 
and courteous Knights, and confound and dismay their 
enemies. 

CHARGE TO THE GRAND SWORD-BEARER. 

Eminent Sir : Having been elected Grand Sword- 
Bearer, I now invest you with the jewel of your office. 
Your station is on the right of the Grand Standard- 
Bearer, and on the right of the second division. Your 
duty is to watch all orders and signals from the Grand 
Commander, and see that they are promptly obeyed. 
You are also to assist in the protection of the banners 
of our Order, and with a heart warmly devoted to the 
principles of Faith, Hope, and Charity ; with the mystic 
sword that is endowed with justice and fortitude, and 
tempered by mercy, in your hand, you may cast your 



INSTALLATION CEREMONIES. 119 

eyes upon the standard, and remember that " In hoc 
signo vinces" is an expressive motto of our Order, and 
consoling to the heart of every believer. 

CHAEGE TO THE GEAND WAEDEE. 

E. Sir : The Grand Commandery have selected you to 
fill the office of "Warder, and I now invest you with the 
badge of your station. Your station is upon the left of 
the Grand Standard-Bearer, and upon the left of the 
second division. Your duty is to observe the orders of 
the Grand Commander, to announce his approach and 
departure, as well as that of all visiting Sir Knights who 
may be admitted to the privileges of our conclaves. 
You will therefore observe the virtue of punctuality, 
and by a strict observance of your important duties 
merit, not only the honor now conferred upon you, but 
the commendation of all Sir Knights who may partici- 
pate in your official* courtesy. 

CHAEGE TO THE GEAND SENTINEL. 

Sir : You have been elected to the responsible 

station of Grand Sentinel, and I now invest yon with 
the jewel appropriate to your office. It would be diffi- 
cult to over-estimate the importance of the functions 
with which you are thus invested. Holding the post 
of danger, and therefore that of honor, your vigilance 
should be sleepless, your courage undaunted, and your 
courtesy beyond question. See to it that the avenue of 
approach be strictly guarded, that your courage keep 
all enemies at bay, while the valiant and true acknowl- 
edge in you the kind welcome due to the valiant Soldiers 
of the Cross. 



120 INSTALLATION CEREMONIES. 

The Grand Marshal will then make the following 

Peoclamation. 

In the name and by authority of the Grand Com- 
mandery of Knights Templar of the State of New York, 
I proclaim the officers thereof duly elected and installed. 

The Grand Prelate will then conclude the ceremonies 
by the following 

Chaege and Invocation. 

Sir Knights : Having now elected your officers, and 
inducted them with appropriate ceremony into their 
several stations, you cannot be insensible to the duties 
of respect and obedience you owe them. It would in- 
deed be a sorry compliment to your knowledge of our 
Order, could it be supposed that you will fail in render- 
ing them, collectively and individually, the weight of 
your influence in the discharge of the functions with 
w T hich you have formally invested them. For, while in 
one sense they are but your agents, their success or fail- 
ure w T ill redound to your credit or blame as you your- 
selves shall prove ready to second their lawful under- 
takings, and by your prompt obedience set an example 
of loyalty to the constituents you represent. The past 
history of this Grand Commandery is a bright and open 
page, undimmed by any record but such as befits the 
gallant and true. Unquestioning fealty to the constitu- 
tions and edicts of our national organization, a warm 
and generous support of the office-bearers chosen to rep- 
resent us before the world, and a strict adherence to the 
statutes and regulations of our Order, have thus far 
been its distinguishing characteristics ; and it now re- 



INSTALLATION CEREMONIES. 121 

mains for you to continue the record, and hand down to 
your successors the glorious renown acquired by your 
predecessors. That you will earnestly strive so to do, I 
cannot doubt, and I fervently pray that He who is a 
strong tower and defence to those who put their trust in 
him may have you in his holy keeping, and bless all your' 
laudable endeavors. 

Finally, my brethren, be strong in the Lord, and in 
the power of his might. "Wherefore take unto you the 
whole armor of God, that ye may be able to withstand 
in the evil day, having your loins girt about with truth, 
and having on the breastplate of righteousness, and 
your feet shod with the preparation of the gospel of 
peace. Above all, taking the shield of faith, the helmet 
of salvation, and the sword of the Spirit, which is the 
Word of God. 

Peace be to the brethren, and love, with faith from 
God the Father and the Lord Jesus Christ. Amen. 

Response. So mote it be. 
6 



FORMS OF COMPLAINT AND AP- 
PEAL, ETC. 

The first step to be taken toward a knightly trial of a 
Sir Knight is, of course, to prefer charges, or make a 
complaint. The important requisites of a complaint 
are, that it should be brief, and yet comprehensive, clear- 
ly defining the nature of the offence charged, and ac- 
curately specifying the time, place, and circumstances 
of its commission. It may be in this form : 

Complaint. 

To the E. Commander and Sir Knights of Com- 

mandery, No. . . : 

Sir Knight A. B. is hereby charged with immoral and 
unknightly conduct : 

First Specification. — That the said A. B. , on the .... 

day of , 18 . . , in the public street, at , in the 

county of , was in a state of intoxication, from 

the use of strong and spirituous liquors, in violation of 
his duty as a Sir Knight, and to the scandal and dis- 
grace of the Order and Knighthood. 

Second Specification. — That the said A. B., on the. . . 

day of , 18 . ., at aforesaid, and at various 

other times and places, in the year 18 . ., was intoxicated 
with strong and spirituous liquors, although admonished 
therefor by the E. Commander and Sir Knights of this 
Commandery, in violation of his duty as a Sir Knight, 
to the great scandal and disgrace of the Order ; and it 



COMPLAINT AND APPEAL. 123 

is therefore demanded, that the said A. B. be dealt with 
therefor, according to the law and usage of Masonic 
Knighthood. 

S. L., 

Dated , 18. . 

Complaint (in another form). 

To the E. Commander and Sir Knights of 

Commandery, "No. . . : 

Sir Knight C. D, is hereby charged with immoral and 
unknightly conduct : 

First Specification. — That the said C. D., on the .... 

day of , 18. ., at , in the county of , 

in the presence and hearing of Bro. or Sir Knight E. F., 
and others, spoke and declared of Sir Knight G. H. 
these words in substance: That the said G. H.was a 
dishonest man ; that he was a knave and a cheat, and 
that he was a liar, to the great injury of the said G. H., 
and to the common scandal and disgrace of our Knightly 
Order. 

Second Specification. — That the said C. D., on the 

day of , 18 . ., at aforesaid, in the 

presence and hearing of Mr. Y. Z., and others, publicly 
spoke and declared of the said G. H., who was not pres-, 
ent, that he, the said G. H., was a dishonest man, a 
knave, a cheat, and a liar, in violation of the duties of 
the said C. D. as a Sir Knight, to the great injury of the 
said G. H., and to the common scandal and disgrace 
of our Knightly Order ; and it is therefore hereby de- 
manded, that the said C. D. be put upon trial therefor. 

S. L., 

Dated ,18.. 



124 COMPLAINT AND APPEAL. 

These forms might be indefinitely multiplied, but these 
will be sufficient to show the manner and importance of 
specifying time, place, and circumstances, constituting 
the offence. 

This charge (that contained in the first form will here- 
after be followed) having been presented in open Com- 
mandery, and received, the E. Commander thereupon 
appoints a committee of three to hear and try the same, 
which is entered upon the minutes. The charges need 
not be entered, but the nature of them should be. It is 
then the duty of the Recorder immediately to serve upon 
the accused a copy of the charges, with the following 
notice annexed : 

Notice of Charges. 

Sir Knight A. B. : Take notice, that the within (or 
foregoing) is a copy of the charges preferred against you 

at a stated Sir Knights' convocation of Com- 

mandery, No. . . , held on the day of , inst., 

and that Sir Knights R. S., T. IT., and V. W., were 
thereupon appointed a committee to hear and try the 
same. 

P. Q., Recorder. 

Dated , 18. . 

Should the committee determine, at the time the 
charges are preferred (and it is recommended that they 
should in all cases, if possible), when and where they 
will meet for trial, the Recorder may add to the above 
notice the following : " and that they will meet for that 
purpose on the .... inst., at seven o'clock p. m., at the 

Asylum of Commandery, No. . . ; at or before 

which time you are required to answer said charges." 



COMPLAINT AND APPEAL. 125 

In case the accused absent himself, so that the charges 
cannot be personally served, the copy may be trans- 
mitted to him by mail, if his residence be known ; if not, 
after a reasonable time, and after diligent inquiry, the 
Recorder should report the fact to the Commandery, for 
their further action. In all cases the prosecutor or Re- 
corder should take care that the accused be served with 
notice of the time and place of meeting of the commit- 
tee for trial, at the time of service of the charges. 

The charges being served, it is the first duty of the 
accused, if he has an objection to any of the committee, 
to make his challenge, that the E. Commander, if satis- 
fied that there is ground for it, may supply the vacant 
place by another appointment. It is recommended, 
however, that if there be reasonable objection, or prob- 
able cause therefor be manifest, that the member of the 
committee challenged remove all question by resigna- 
tion. 

The tribunal being properly constituted, it is next the 
duty of the accused to answer the charges. As this 
must be in every case equivalent to the well-known plea 
of " Not Guilty," it is scarcely necessary to furnish a 
form ; yet, for the sake of making up a complete record, 
in cases of appeal, one is subjoined: 

Answer. 

C. D., in person, denies the charges made against him, 
and every matter and thing contained in the several 
specifications of the same, and demands trial thereon. 

Of course this answer will vary according to the facts 
of each case. One specification may be admitted and 
another denied. The charge and specifications may be 
admitted, and matters set up in extenuation or excuse. 



126 COMPLAINT AND APPEAL. 

Assuming the answer to be a denial, the issue is formed, 
and the parties proceed to trial. To procure the attend- 
ance of witnesses on either side, some process may be 
necessary. If the witness be not a Knight, his attend- 
ance must, of course, be voluntary; but a Knight is 
bound to obey a summons. This may be issued by any 
E. Commander of a Commandery, and in the following 
form : 

Summons for Witness. 

To Sir Knight I. J. : You are hereby summoned and 
required to attend as a witness, before the committee 
appointed for the trial of A. B. , on certain charges pre- 
ferred against him, on the day of , instant, at 

. . o'clock p. m., at the Asylum of Commandery, 

No , and there to testify the truth according to 

your knowledge. 

K. L., M Commander. 

Dated , 18. . 

This may be made to answer for several witnesses by 
inserting their names, and adding the words " and each 
of you" after the word " you." The Sir Knight disobey- 
ing such a summons may be proceeded against as in 
case of disobedience to any other summons. For this 
purpose the person serving it should note upon it when 
and how it is served. 

The committee, having met for trial, should organize ; 
that is to say, one of their number (and usually the first 
named) should preside, though they may choose another 
for that purpose ; and another of them should be chosen 
to act as their Clerk, and keep the minutes of their pro- 
ceedings. A copy of the resolution under which they 



COMPLAINT AND APPEAL. 127 

were appointed, together with their appointment, should 
be furnished them by the Recorder. They should keep 
minutes of their proceedings, which may be in this form : 

Minutes of Committee. 

The committee appointed for the trial of A. B. , on the 
charges a copy of which is hereto annexed (marked A), 

assembled at the Asylum of Commandery, No. 

. . , on day evening, the .... day of , 18 . . , 

pursuant to the following resolution (copy resolution) : 

Present : R. S., T. IT., and V. W., committee. R. S. 
officiated as Chairman, and V. "W". was chosen Clerk. 

The charges were then read by Sir Knight S. L., 
Clerk, together with the answer of Sir Knight A. B. 

Sir Knight B. requested that P. S. , Esq., an attorney, 
and not a Knight, should examine the witnesses on his 
behalf, and assist him in his defence. The committee 
decided against his request, but further decided that he 
might employ the services of any Sir Knight to assist 
him in defence ; to which Sir Knight B. took an ex- 
ception. He then employed Sir Knight N". O. to assist 
him as counsel. Sir Knight O. objected to the form of 
the charges as being vague and uncertain ; but the 
committee decided them to be sufficient ; to which Sir 
Knight O. took an exception. 

Sir Knight E. F. was then introduced as a witness, 
and testified as a Sir Knight as follows : 

I am acquainted with Bro. A. B. ; I saw him on 

street, in .... on the .... day of .... last ; I was on 
the opposite side of the street ; he appeared to be much 
intoxicated ; (objection was made to the " appearance" 
of the accused, but it was overruled, and an exception 



128 COMPLAINT AND APPEAL. 

taken) ; he was there for about half an hour ; he reeled 
as he walked, etc. 

On cross-examination, Sir Knight E. F. further testi- 
fied : I know that Sir Knight B. had been sick, etc. 

The committee then adjourned to meet at the same 

place, on day evening, the of ,. 18 . . , at 

1 o'clock. 

day evening, , 18 . . 

The committee met pursuant to adjournment. Pres- 
ent : all the committee and Sir Knight A. B., and his 
counsel, Sir Knight O. 

Sir Knight T. IT. officiated as Chairman. 

Mr. H.,C. was then introduced as a witness by 

and stated as follows : 

I was in on the day of , inst., etc 

The proofs on the part of the complainant here rested 

Sir Knight O., on behalf of Sir Knight A. B., then 

produced the affidavit of Mr. J. B., sworn to before 

to which objected, on the ground that Mr. B 

should be produced for cross-examination. 

The committee sustained the objection on that 
ground, and Sir Knight O. took an exception. 

Mr. B. was then produced, and then consented 

that his affidavit might be read, which was read accord- 
ingly, and is hereto annexed (marked B). 

then cross-examined Mr. B., who stated as 

follows, etc. 

The proofs being closed, after hearing both parties, 

the committee decided to meet again on the. ... 

day of , inst., to determine on their report. 

day, , 18. . 



COMPLAINT AND APPEAL. 129 

The committee again met by themselves, and after 
consultation, decided upon their report, a copy of which 
is hereto annexed, together with the testimony and 
proceedings had before them, and notified the parties 
thereof. 

(Signed by the Committee.) 

These minutes have been given in this extended form 
because they present a convenient way of stating cer- 
tain facts and proceedings on trial. Thus the statement 
of formal objections, and the grounds of them, to- 
gether with the decision thereon of the committee 
(which should always be stated), as here set forth ; also, 
that the acted as prosecutor ; that the employ- 
ment of an attorney, not being a Sir Knight, was not 
permitted, but that the accused was permitted to have 
counsel ; that the first witness testified in his character 
as a Knight Templar, and that the second witness not 
being a Knight, made his statement merely, no oath 
being administered to either ; that the testimony is taken 
down in the words of the witness, and of course in the 
first person as he spoke ; that the precise point objected 
to is stated; that the time and place of each adjourn- 
ment are noted ; that a sworn affidavit was not admitted, 
because no opportunity was given for cross-examination ; 
and finally, that the committee met alone, and decided 
upon their report, and then gave notice to the parties ; 
all of which may furnish useful hints to those engaged 
in such trials, without further comment ; it being pre- 
sumed that the usual forms of such proceedings, and 
the ordinary rules of evidence, are understood, and will 
be observed. It is at the option of the committee 
whether they will admit any one to be present but the 
parties and witnesses testifying ; but on all such 

6* 



]30 COMPLAINT AND APPEAL. 

occasions none but Knights should be admitted, except 
the witness not a Knight, and while testifying. 

As the form of the notice given to the parties by the 
committee may be desired, it is here given, and may be 
as follows : 

Notice of Decision. 

To Sir Knight S. L. and Sir Knight A. B. : 

You will each take notice, that we have agreed upon 
and signed our report, in the matter of charges against 
Sir Knight A. B., referred to us, by which we have 
found the charges sustained, and Sir Knight A. B. 
guilty thereof; and that the expenses of the proceedings 
be paid by him ; and that we shall present the report 

to Commandery, ~No. . . . , at its stated conclave, 

on the .... of , instant. 

(Signed by the Committee.) 

Dated , 18. . 

The trial being concluded, and the report thus agreed 
upon, the committee will have it drawn up in form for 
the action of the Commandery. This report need not, 
in the first place, contain anything but the facts found, 
and the conclusions arrived at thereon by the com- 
mittee. These conclusions, like those of any other 
committee, should be in the form of resolutions, for the 
definite action of the Commandery. Should the Com- 
mandery, on the report coming in, desire to hear the 
testimony read, or any of the decisions stated, it will 
be the duty of the committee to comply, and to make 
full report of the testimony and their proceedings, if 
required. 

The report may be in the following form : 



complaint and appeal. 131 

Repoet of Committee. 

To theE. Commander and Sir Knights of ... . Com- 
mandery, No. . . . : 

The committee appointed for the trial of Sir Knight 
A. B., on charges of intoxication, heretofore preferred 
in this Commandery, respectfully report : 

That they met at the Asylum of this Commandery, 

on day evening, the .... of last past, and 

proceeded to hear and try the matters referred to them. 

That objections were presented to Sir Knight T. U., 
one of their number, which they overruled, and also re- 
fused to permit Sir Knight A. B. to appear by counsel 
not being a Knight, and thereupon Sir Knight N". O. 
appeared for him. That objections were made to the 
charges, which were overruled. 

That they proceeded to take testimony (in the course 
of which they decided not to admit a sworn affidavit), 
and Sir Knight E. F., Mr. H. C, and Mr. J. B. were ex- 
amined as witnesses. 

That they held three meetings, the last of which was 
for the purpose of agreeing upon and preparing their 
report. That from the testimony before them they find 
the following facts : 

1. That Sir Knight A. B. was intoxicated with strong 
and spirituous liquors, in a public place, at . . . . , on the 
day of ,18.. 

2. That Sir Knight A. B. has been at least twice in- 
toxicated in a public place, in aforesaid, within 

two weeks previous to the said .... day of , 18 . . 

They therefore recommend the adoption of the follow- 
in s: resolutions : 



132 COMPLAINT AND APPEAL. ' 

Resolved, That the charges of intoxication against Sir 
Knight A. B., made and presented to this Commandery 

on the .... day of , 18 . . , are sustained, and that 

he is guilty of the said charges. 

Resolved, That Sir Knight A. B. be and he is hereby 
suspended from this Commandery, and from the rights 
and privileges of Masonic Knighthood, for the space of 
three months from this date. 

The charges and expenses of the committee amount 

to the sum of dollars, which they adjudge that 

Sir Knight A. B. shall pay ; of all which they have noti- 
fied and Sir Knight A. B. 

All of which is respectfully submitted, 
R. S. \ 
T. U. > Committee. 

V.W. ) 
Dated ,18.. 

If the resolutions be adopted, the Recorder of the 
Commandery should transcribe them on his minutes, 
together with the adjudication as to charges and ex- 
penses. The resolutions, however, are subject to the 
action of the Commandery, who may reverse the deci- 
sion of the committee ; or, if sustained, may amend the 
resolution as to the penalty by increasing or diminishing 
it. Should the resolutions be adopted (and for this pur- 
pose a majority vote is sufficient, unless the by-laws 
provide differently), and the accused be absent from the 
Commandery, it is the duty of the Recorder to furnish 
him immediately with a copy of the resolutions, and of 
the award as to expenses, with a notice, which may be 
in this form : 



COMPLAINT AND APPEAL. 133 



Notice of Judgment. 



To Sir Knight A. B. : Take notice, that the foregoing 
is a copy of resolutions adopted by . Command- 
ery, No. . . , at their conclave held at their asylum on 

the .... day of , instant, together with a copy of 

the award made by the committee as to expenses. 

P. Q., Recorder. 

Dated , 18. . 

Thus have been presented the ordinary proceedings, 
from complaint to judgment, on a knightly trial, on 
charges preferred in a Commandery. Some of them 
may be found practically unnecessary; but the com- 
plaint, minutes, and report are deemed important, and 
should be substantially followed in every case. In all 
cases the decision of the Commandery is final, unless an 
appeal be taken from it to the Grand Commandery. In 
these cases a report will be made to the Grand Com- 
mandery, and the minutes, with the report of the com- 
mittee annexed, filed in the office of the Grand Recorder, 
and notice given to the parties by the Recorder. 



APPEALS. 

The subject of Appeals next claims our attention, and 
we shall still follow the form of proceedings after a trial 
on charges preferred in a Commandery against a mem- 
ber. Where a party is intending to appeal, it is advisa- 
ble that he give notice of it immediately, which may be 
in the following form : 



134 



COMPLAINT AND APPEAL. 



Notice of Appeal. 
To P. Q. , Recorder of Commandery, No. . . : 

Take notice, that I appeal from the action of said 

Commandery, on the .... day of , 18 . . , in passing 

sentence of suspension on me for three months, to the 
Grand Commandery of the State of ....... on the 

grounds to be stated in my appeal. A. B. 

Dated ,18.. 

On receiving this notice, the Recorder of the Com- 
mandery will transmit to the Grand Commandery a 
copy of the minutes of proceedings, embracing the evi- 
dence, with a copy of the report to the Commandery 
annexed, all duly attested and certified ; and by care- 
fully observing these directions it may always be done 
promptly. This, if filed with the Grand Recorder, may 
be furnished to the Grand Commandery, or its Com- 
mittee on Appeals, when desired. The appellant should 
next prepare his appeal, which may be in this form: 



Appeal. 

To the Grand Commandery of Knights Templar of 
the State of : 

The undersigned hereby appeals to you, from the de- 
cision of Commandery, No , made , 

18 . . , in adjudging him guilty of, etc. (stating the offence 
as in the decision of the Commandery), and in passing 
sentence of suspension on him for three months, and he 
specifies the following as the ground of his appeal : 

1. That T. U., one of the committee on his trial, was 
incompetent to act, having been present at the meeting 



COMPLAINT AND APPEAL. 135 

of said Commandery when the charges were preferred, 
and voted for their reference (or other reasons may be 
assigned). 

2. That the committee and the Commandery erred in 
deciding that P. S., Esq., should not be allowed to assist 
the undersigned in his defence. 

3. That the second specification of the charges is 
vague and uncertain. 

4. That testimony as to appearances of intoxication 
was improperly received. 

5. That they erred in rejecting the sworn affidavit of 
J. B. 

6. That the proofs in the case were not sufficient to war- 
rant the finding of the committee or of the Commandery. 

7. That the Commandery erred in passing the resolu- 
tion of suspension by a majority vote. 

All of which appears by the papers, proceedings, and 
evidence in the case to which reference is hereby made. 
Dated ,18.. A. B. 

A copy of this appeal should be served on the Re- 
corder of the Commandery, and also a copy on the 
Grand Recorder. Within -ten days an answer should 
be made to the appeal by the subordinate Commandery. 
As, in most cases, this is merely taking issue', the form 
of an answer on appeal may be unnecessary, yet one is 
subjoined as follows : 

Answer to Appeal. 

Commandery, No , answers the aj)peal of 

A. B., and says : 

That the said Commandery denies that there is any 
error in the proceedings of said Commandery, or of the 



136 COMPLAINT AND APPEAL. 

committee appointed for the trial of the said A. B. ; 
and further says, that the decision of said Commandery 
in said case is sustained both by the law and evidence 
therein applicable thereto. 

Dated :. ., 18 . . S. L., Recorder. 

This is very general ; and if a specific denial is deemed 
necessary — taking issue upon each of the grounds 
of appeal, and assigning reasons therefor — it may be 
made after the foregoing form in commencement, and 
adding thereto as follows : 

Because the said Commandery says, as to the first 
ground of appeal, etc. 

And because the said Commandery says, as to the 
second ground of appeal, etc. 

The case being thus fairly brought up on appeal, the 
Grand Commandery may hear the same, either by oral 
argument, or the appeal and answer thereto may be 
made sufficiently full to call attention to all the points 
in the case, and the reasons therefor. If the Recorder 
of the Commandery shall have omitted a transcript of 
the proceedings of the Commandery, and the same be 
required to make the case perfectly understood, the 
Grand Commander may make an order in this form : 

Order on Appeal. 

Office of the Grand Commander of Knights ) 
Templar of the State of ) 

,18.. 

To the E. Commander and Sir Knights of Com- 
mandery, No : 

Sir Knight A. B. having duly appealed from the de- 
cision of your Commandery, made on the , 18 . . , 



COMPLAINT AND APPEAL. 137 

suspending him for three months, you are hereby re- 
quired to transmit to the E. Grand Recorder, by the 
hand of your Recorder, under seal of your Commandery, 
a transcript of all the proceedings of your Commandery 
in the case of the said A. B., from the time of the pres- 
entation of the charges against him until, and including , 
the final action of your Commandery thereon, with the 
several dates thereof, together with all papers and docu- 
ments relating thereto not heretofore returned, within 

days from the receipt of this order by you. 

Given under my hand and private seal, on the day 
and year first above written. 

, Grand Commander. 

From the foregoing general forms and directions, suf- 
ficient may be gathered to apply to every case of 
knightly discipline and trial, between any parties and 
whatever may be the decision. To have extended the 
forms, or adapted those given to every varying charge, 
would be great labor without adequate benefit, and 
especially in the great variety of charges. It should be 
remarked that, when the charges are based upon a sec- 
tion of the Statutes and Regulations, or of the Com- 
mandery by-laws, it should be plainly and distinctly 
referred to. 

Should the accused admit the charges when served 
upon him, proof of such admission or confession will 
be all that the committee are required to have made, 
and they will make up their minutes and report accord- 
ingly, adapting the foregoing forms. 

If the accused fails to appear and answer the charges, 
after personal service, the committee may proceed, 
after taking proof of such service, to take proof of the 
charges ; and in such case the E. Commander should 



138 COMPLAINT AND APPEAL. 

appoint some Sir Knight to appear for him. The 
minutes and report in such cases should be full, and the 
forms given can readily be modified to suit such a state 
of facts. 

Appeal to the Gkand Encampment. 

In case of appeal to the Grand Encampment, the fol- 
lowing form may be substantially adopted : 

To the Grand Encampment of Knights Templar of 
the United States : 

The undersigned, your petitioner, respectfully repre- 
sents, that on or about the .... day of , 18 . ., 

charges for immoral and unknightly conduct (stating 
the general nature of the charges") were preferred 

against him by Sir Knight S. L., in Commandery, 

No , under the jurisdiction of the Grand Command- 
ery of Knights Templar of the State of , and 

such proceedings were thereupon had in the said 

Commandery, that your petitioner was adjudged by the 
same Commandery guilty of the offence so charged 
against him, and was therefore adjudged to (state the 
penalty imposed). That from such determination and 
sentence, or judgment, your petitioner appealed to the 
said Grand Commandery, and thereupon such proceed- 
ings were had in and by said Grand Commandery, that 

afterward, and on or about the .... day of , 18 . . , 

the said determination and sentence or judgment were 
in all things affirmed (state the decision in fact given on 
the appeal), by the Grand Commandery; and now 
your petitioner, feeling himself aggrieved by the action 
and determination of the said Grand Commandery, 
in the premises, and being advised that the same are 
erroneous, appeals therefrom to the Grand Encampment 



COMPLAINT AND APPEAL. 139 

of the United States, and specifies, among other grounds 
of error therein, the following : 

First, That, etc. (stating the several errors in, and 
objections to, the proceedings and determination of the 
Grand Commandery relied upon separately, and num- 
bering them distinctly). 

Your petitioner, therefore, prays that the said Grand 
Commandery may be required to answer this petition, 
and that the testimony, proceedings, determination, 
and judgment aforesaid, as well of the said Com- 
mandery as of said Grand Commandery, may, upon 
this appeal, be reviewed, and that such sentence and 
determination or judgment may be reversed, modified, 
or amended, as may be agreeable to knightly usage, jus- 
tice, and equity. 

Dated ,18.. A. B. 

This petition of appeal should be delivered to the 
Grand Recorder of the Grand Commandery, and a du- 
plicate thereof delivered to the Grand Recorder of the 
Grand Encampment, which, when done, perfects the 
appeal. As soon thereafter as practicable, and before 
the next session of the Grand Encampment, the Grand 
Recorder of the Grand Commandery should transmit 
to the Grand Recorder of the Grand Encampment a 
transcript of all the testimony, papers, and proceedings 
in the case which were before the Grand Commandery, 
together with its action and final determination therein, 
all duly authenticated under the seal of the Grand 
Commandery. 



CETPTIC MASONRY. 

BY. 

JACKSON H. CHASE, 33°, 

Grand Lecturer to Grand Council of Koyal and Select Masters op 
the State op New York. 



PBEEACE. 



The present work has been compiled as a "Text 
Book" for Officers and Companions of Councils of 
Royal and Select Masters. 

That such a Manual has long been needed, will be 
acknowledged by all conversant with Cryptic Masonry. 

The manuscript was submitted to our late M. P. 
Rev. Charles H. Piatt, Gr. M., for his examination, and 
received his unqualified approval. 

It has been arranged in strict conformity to the 
work as approved by him, and adopted by the Grand 
Council of Royal and Select Masters of the State of 
N"ew York, and is respectfully submitted to the fra- 
ternal consideration of Cryptic Companions, whereso- 
ever dispersed. 

JACKSON" H. CHASE, 33°. 



CONTENTS. 



PAGE 

Royal Master 7 

Opening 8 

History 13 

Select Master 15 

Prayer at Opening 16 

Reception 17 

History 18 

Charge to the Candidate 25 

Super-Excellent Master 27 

Reception 29 

Hymn 33 

History 37 

Installation of the Officers of a Subordinate 

Council 40 

constituting: and dedicating councils 51 

Installation of the Officers of the Grand Council 56 



ROYAL MASTER. 




This degree is conferred on Royal Arch Masons only, 
and is preparatory to the Select Master's degree. 

The ceremonies are impressive, as well as replete with 
useful and valuable information. It is intimately con- 
nected with and explains many mysteries of the Royal 
Arch. 

A Council of Royal Masters is composed of the fol- 
lowing officers : 

1. Thrice Illustrious Master, representing King Solomon. 

2. Right Illustrious Deputy Master, representing Hiram, 

King of Tyre. 



8 CRYPTIC MASONRY. 

3. Illustrious Principal Conductor of the Works, rep- 

resenting Hiram Abif. 

4. Master op the Exchequer, or Treasurer. 

5. Eecorder. 

6. Captain op the Guards. 

7. Conductor op the Council. 

8. Steward. 

9. Sentinel. 

The following diagram will show the stations of the 
officers : 





w 




o 




Qoo 


<I« 






<- 


<3 


o« 


<3^ 






O 




1 



O' 



OPENING. 

Now and ever may our Supreme Benefactor pre- 
side in all our Councils. May He direct us to such 
measures as He himself shall approve and be pleased 
to bless. May we ever be favored of God. May 
our Sanctuary be the pride of the worthy, the resort 
and seat of the moral virtues, the asylum of the op- 
pressed, a name and a praise in the whole earth, 
until the last of time shall bury the empires of the 
world in undistinguished ruin. Amen. So mote it 
be. 



ROYAL MASTER. 



SECTION I. 




And Solomon made all the vessels that pertained 
unto the house of the Lord : the altar of gold and 
the table of gold, whereupon the shew-bread was ; 
and the candlesticks of pure gold—five on the right 
side, and five on the left, before the oracle ; with 
the flowers and the lamps, and the tongs of gold; 
and the bowls, and the snuffers, and the basins, and 
the spoons, and the censers of pure gold ; and the 
hinges of gold, both for the doors of the inner house, 
the most holy place, and for the doors of the house' 
to wit, of the Temple. So Hiram made an end of 
doing all the work that he had made King Solomon 
for the house of the Lord.— 1 Kings, vii. 48-50 & 40. 




10 CRYPTIC MASONRY. 

"Remove far from me vanity and lies; give me 
neither poverty nor riches ; feed me with food con- 
venient for me ; lest I be full, and deny thee and 
say, Who is the Lord ? or lest I be poor and steal, 
and take the name of my God in vain." 



Companion Adoniram, death is a subject that 
admits of no levity when mentioned by mortal man. 
The young may die, the old must die, the wisest 
knoweth not how soon. The youngest E.\ A.*, upon 
the checkered pavement below, dwells even in the 
shadow of death, while the invisible hand extends 
equally above K.\ S.\ on his ivory throne. We 
walk upon the ashes of the generations who have 
gone this way before us, and our bodies must soon 
crumble into dust. It is not for me, Companion 
Adoniram, to hope that I shall escape from the 
common doom of man, but when * * * * * * * Death 
terminates the labor of a man. There is no work, 
nor device, nor knowledge, nor wisdom in the grave. 
The most gifted of mortal kings thus meditates : 
"Brief life is here our portion." Speedily do we 
hasten to the end of these cares and labors. What 
an incentive is this to an industrious use of our fac- 
ulties, that we should labor diligently to complete 
that inner temple for God's eternal praise, and be 
ready to sleep in peace, as the night cometh when 
no man can work ! My work, Companion Adoniram, 
is not finished, though I have labored faithfully and 
long, but when * * * * * * *. Companion Adoniram, 
it is through the gate of death that we find an en- 



EOTAL MASTER. 11 

trance to the place of wages, refreshment, and rest. 
The Supreme Master of the Universe, before whom 
we bow in adoration, and whose All-seeing Eye has 
marked our labors in the Lodge below, promises to 
spread before us in the stupendous Lodge above all 
the joys and glories of His Eternal Sabbath. After 
the strong hand of death has levelled all in the hu- 
miliation of the grave, the Almighty hand of the 
Supreme Master shall prevail and exalt every brother 
to the glorious companionship of that undissolving 
Lodge. There the designs upon the Trestle-board 
will be seen completed. There the adoration of the 
twelfth hour will be everlasting joy. There the 
noon-tide of bliss will eternally shine. There the 
scales of doubt and darkness shall fall from my 
eyes, and the wise purposes of the Divine Architect 
be displayed in all their splendor. With this light 
of faith beaming upon me, " O Death, where is thy 
sting?" My hope, Companion Adoniram, rests in 
the higher Lodge to which I am advancing, and 
when * * * * * * *. 

SECTION II. 



ill in ii 

0§Q 000 00 



And he set the cherubims within the inner house ; 
and they stretched forth the wings of the cheru- 
bims, so that the wing of the one touched the one 
wall ; and the wing of the other cherub touched the 
other wall ; and their wings touched one another in 
the midst of the house. — 1 Kings, vi. 27. 



12 CRYPTIC MASONRY. 

And Solomon made all the vessels that pertained 
unto the house of the Lord : the altar of gold and 
the table of gold, whereupon the shew-bread was ; 
and the candlesticks of pure gold — five on the right 
side, and five on the left, before the oracle ; with the 
flowers and the lamps, and the tongs of gold ; and 
the bowls, and the snuffers, and the basins, and the 
spoons, and the censers of pure gold ; and the hinges 
of gold, both for the doors of ihe inner house, the 
most holy place, and for the doors of the house, to 
wit, of the Temple. So Hiram made an end of 
doing all the work that he had made King Solomon 
for the house of the Lord. — 1 Kings, vii. 48-50 & 40. 



And behold, I come quickly ; and my reward is 
with me, to give every man according as his work 
shall be. I am Alpha and Omega, the beginning 
and the end, the first and the last. Blessed are they 
that do his commandments, that they may have 
right to the tree of life, and may enter in through 
the gates into the city. — Eev. xxii. 12-14. 




ROYAL MASTER. 13 



HISTOEY. 



This degree originated in consequence of a con- 
versation between our Grand Master, H.\ A.*., and 
Adonirarn, just before the death of the former. 

Adoniram was one of the * * *. He was also one 
of the * * * " 

After the S.\ S.'. was completed and a portion of 
the furniture deposited therein, Adoniram * * *. At 
high twelve, when the craft were called from labor to 
refreshment, * * *. After the rest of the craftsmen 
had retired, Adoniram * * * 

This conversation having been related to K.\ S.\ 
by Adoniram * * * to which this is preparatory. 

The furniture of the S.\ S.\ consisted of many 
holy vessels made of pure gold, but the most impor- 
tant article there was the Ark of the Covenant, called 
the glory of Israel, which was seated in the middle 
of the holy place, under the wings of the cherubim. 
It was a small chest or coffer, three feet nine inches 
long and two feet three inches wide and deep. It 
was made of wood, excepting only the mercy-seat, 
but overlaid with gold both inside and out. It had 
a ledge of gold surrounding it at the top, into which 
the cover, called the mercy-seat, was let in. The 
mercy-seat was of solid gold, the thickness of an 
hand's-breadth ; at the two ends were two cherubim, 
looking inward toward each other, with their wings 
expanded ; which, embracing the whole circumference 
of the mercy-seat, they met on each side, in the 
middle : all of which the Rabbins say was made out 
of the same mass, without any soldering of parts. 



14 CETPTIC MASONRY. 

Here the Shekinah, or Divine Presence, rested, and 
was visible in the appearance of a cloud over it. 
From hence the Bathkoll issued, and gave answers 
when God was consulted. And hence it is that God 
is said, in the Scripture, to dwell between the cheru- 
bim ; that is, between the cherubim on the mercy- 
seat, because there was the seat or throne of the 
visible appearance of his glory among them. 



SELECT MASTER. 




This degree is the summit and perfection of ancient 
Masonry ; and without which the history of the Royal 
Arch Degree can hardly be said to be complete. It 
rationally accounts for the concealment and preserva- 
tion of those essentials of the craft, which were brought 
to light at the erection of the second temple, and which 
lay concealed from the Masonic eye for four hundred 
and seventy years. Many particulars relative to those 
few who were selected, for their superior skill, to com- 
plete an important part of King Solomon's temple, are 
explained. And here, too, is exemplified an instance 
of justice and mercy by our ancient patron, toward one 
of the craft who was led to disobey his commands by 



16 



CRYPTIC MASONRY. 



an over-zealous attachment for the institution. It ends 
with a description of a particular circumstance, which 
characterizes the degree. 

A Council of Select Masters is composed of the fol- 
lowing officers : 

1. Thrice Illustrious Master, as K.\ S.\ 

2. Right Illustrious Deputy Master, as H.\ K.\ of TV. 

3. Illustrious Principal Conductor of the Works, as 
Ha A.-. 

4. Treasurer. 

5. Recorder. 

6. Captain of the Guards, as A.*. 

7. Conductor of the Council, as A.'. 

8. Steward. 

9. Sentinel. 

stations. 





W 


1 


o 




Qco 


<« 






<- 


<3 


o 


<3- 






O 




1 



o< 



PRAYER AT OPENING A COUNCIL. 



May the Supreme Grand Master graciously pre- 
side over all our counsels, and direct us in all such 
tilings as he will be pleased to approve and bless. 
May our profession as Masons be the rule of our 
conduct as men. May our secret retreat ever con- 



SELECT MASTER. 17 

tinue to be the resort of the just and merciful ; the 
seat of the moral virtues, and the home of the select 
So mote it be. 

The following Psalm is read : 

His foundation is in the holy mountains. The 
Lord loveth the gates of Zion more than all the 
dwellings of Jacob. Glorious things are spoken of 
thee, O city of God. Selah. I will make mention 
of Rahab and Babylon to them that know me. Be- 
hold Philistia, and Tyre, with Ethiopia : this man 
was born there. And of Zion it shall be said, This 
and that man was born in her : and the Highest 
himself shall establish her. The Lord shall count, 
when he writeth up the people, that this man was 
born there. Selah. As well the singers as the play- 
ers on instruments shall be there : all my springs 
are in thee. — Psalm Ixxxvii. 



RECEPTION. 

The following passages of Scripture are introduced 
and explained : 

And it came to pass, when Moses had made an end 
of writing the words of this law in a book, until they 
were finished, that Moses commanded the Levites 
which bore the Ark of the Covenant of the Lord, 
saying, Take this Book of the Law, and put it in the 
side of the Ark of the Covenant of the Lord your 
God, that it may be there for a witness against thee. 
— Deut. xxxi. 24-26. 



18 CRYPTIC MASONRY. 

•H 5j* 5j» *H 5JI ;Jj ^C 

And Moses said, This is the thing which the Lord 
commandeth, Fill an omer of it to be kept for your 
generations ; that they may see the bread where- 
with I have fed you in the wilderness, when I 
brought you forth from the land of Egypt. And 
Moses said unto Aaron, Take a Pot, and put an 
omer full of manna therein, and lay it up before the 
Lord, to be kept for your generations. As the Lord 
commanded Moses, so Aaron laid it up before the 
testimony to be kept. — Exod. 32-34. 



And the Lord said unto Moses, Bring Aaron's 
Rod again before the testimony, to be kept for a 
token.— Numb. xvii. 10. 



HISTORY. . 

In giving the history of this degree we revert to 
the building of the temple. Our three Grand Mas- 
ters, Solomon King of Israel, Hiram King of Tyre, 
and Hiram Abif, being in possession of the writings 
of Moses and the prophets, well knew that if the 
children of Israel deviated from the laws therein 
contained, their enemies would be let loose upon 
them, their cities and temples sacked, ruined, and 
destroyed, and all the sacred treasures in the S.\ 
S.\ would be forever lost. 

In order to prevent this evil * * *. This secret 
vault * * * place to deposit a true copy of all the 



SELECT MASTER. 19 

holy vessels and sacred treasures contained * * * 
Grand Council to confer * * * . There were em- 
ployed to work on the other eight arches, twenty- 
two men from Gebal, a city in Phoenicia, together 
with Ahishar and Adoniram, all of whom were well 
skilled in the arts and sciences generally, but par- 
ticularly in sculpture. Their hours of labor were 
* •* *. During the erection of this vault a circum- 
stance occurred which characterizes this degree and 
upon which the ceremony of initiation is founded. 

* * * and for a long time he grieved in silence. 

* * *, meaning when the temple was completed and 
he should * * *. This satisfied him. * * * When 
the ninth arch was completed * * * Ark of the Cov- 
enant and placed within * * * copy of the Book of 
the Law, and that it might be known by whom and 
for what purpose it was deposited, * * * When the 
deposit was made * * * yet on their return if found, 
by means of the other two languages it might be re- 
stored, and that it might be known and distinguished 

* * *> by which means was preserved and brought 

* * *. It was then lost. * * * It was again restored 
to the craft, in whose possession we trust it will for- 
ever remain. 

The Lecture may end here with the charge or be con- 
tinued as follows : 

There may be an inquiry in your mind what was 
the nature of the word that rendered the Jews so 
anxious to keep possession ; how came it in their 
possession, and of what importance was it to them — 



20 CBYPTIC MASONBY. 

this part Solomon has allusion to when the Master's 
word was lost. 

Zoroaster (who flourished about eight hundred 
years before the building of the temple) in the Zen- 
davista writes, " There are names given by God him- 
self to every nation, of unspeakable efficacy in the 
mysteries."^ Therefore, this word in the minds of the 
Jews was of unspeakable efficacy, preserving them 
as a nation and conferring upon them a mighty 
power. We find the Trojans 200 years before the 
building of the temple having possession of a Pal- 
ladium which fell from heaven, and only by its loss 
could their city be destroyed. The Chaldean wore 
triangular pieces of metal, sometimes stones, on 
which were engraven certain characters called talis- 
mans, the possession of which they imagined gave 
them power over the spirits and mortals. The prin- 
cipal was named Bel or BaaL In confirmation we 
find the Jews saying to Christ, " You cast out devils 
by the aid of Belzebub." The Hindoos have a word 
of such tremendous efficacy that the simple utter- 
ance of the word by a holy Brahmin would shake 
the paradise of Swerga to its centre, convulse the 
earth to its foundation, restore the dead to life, de- 
stroy the living, transport himself where he pleased, 
and fill him with the wisdom of the gods. This 
word is Aun or On, and belongs to the Triad. The 
word On is Egyptian, and was esteemed the most 
ancient of the gods, for Plato, who derived much in- 
formation from the Egyptians, writes, " Tell me of 
the god On, w T hich was, and is, and never knew be- 
ginning." They ascribe the same powers to " On" 



SELECT MASTER. 21 

that the Jews did to Jehovah. But the affinity of 
certain words between Hindoos, Chaldeans, and 
Egyptians is so close that we may presume they 
came from the same source. The Jews believed by 
the power of the name. It cured them of evils, 
warned them of danger, restored the dead to life, 
brought fire from heaven, rent buildings asunder, 
maimed and destroyed their enemies, and filled them 
with great wisdom ; the pronunciation shakes heaven 
and earth, and inspires the very angels with aston- 
ishment. The Rabbins call it " Shem Hamphorosh," 
the unutterable name. That the word inspired the 
possessor with great wisdom, the sacred records 
testify in many instances. The first place where we 
find it in its proper name is in Samuel, who was in- 
spired with so great wisdom as to be judge of the 
Jews. We find, also, the word had the same power 
when communicated. Samuel gave the word to 
Saul, and the possession filled him with wisdom and 
understanding far above his compeers, and, in the 
allegorical language of the East, gave him another 
heart, and so surprised those who knew him as to 
make them exclaim, " Is this Saul, the son of Kish ?" 
But we find on the loss of the word he was greatly 
troubled, and endeavored to regain it in various 
w r ays ; at last summoned the spirit of Samuel to give 
it. Samuel gave the word to David, and the Loi/d 
was w T ith David from that day forward, for he says 
expressly, " For thy w r ord's sake has thy servant 
known these great things." And w T e find David tri- 
umphing over all his enemies by the power vested 
in him. 



22 CRYPTIC MASONRY. 

When God refused David to build a temple to his 
name, Solomon was appointed in his stead, and tra- 
dition states, that on commencing the foundation he 
struck on a cavern in which were immense treasures 
of gold, silver, and precious stones. Believing it to 
be the remains of some temple built before the flood, 
and fearing that it had been in the service of idol- 
atry, he was informed by a dream that this place 
had been thrice devoted to God. It was the place 
whence Enoch was translated, where Abraham was 
about to offer up his son Isaac, and it was the place 
of the threshing-floor of Oman the Jebusite, where 
David met and appeased the destroying angel. The 
treasures were collected and used in building the 
temple. On exploring the lowest recesses of the 
cavern they came upon an arched vault, in which 
they found a white marble pillar, on which, encrusted 
with precious stones, was a delta, and on which was 
engraved the Giv. Om.\ word, the possession of 
which filled him with such wisdom and understand- 
ing that his name resounded throughout the earth, 
and has so continued to the present day. It was 
this that enabled our three Grand Masters to erect 
such a magnificent structure, the like of which has 
not been before or since. 

The Arabians have the tradition that the word 
was engraved on a seal, and gave them power over 
the Dives, Afreets, Ghouls and other evil spirits, 
imprisoning them and confining them at the bottom 
of the sea, by impressing on them the signet. By 
them it was called a talisman or conferrer of power. 
By the Egyptians they were worn as amulets or 



SELECT MASTER* 23 

averters of danger, and are still worn at the present 
day. We now see, by the inspiration it gave its 
possessor, what struck Solomon with such consterna- 
tion and anxiety on the death of H.\ A.*. The key 
was probably a triangular plate on which was en- 
graved the Omnific name ; this being worn constantly 
on the breast, would, by lying on it continually, give 
a faint impression of the word ; * "" *. It was the 
possession of the word *'•* *. Having mentioned 
that all nations possessed a word, we will inquire 
how it first came in possession of the Jews. The 
Rabbinical tradition is, that it was given by God to 
Adam, who, foreseeing the deluge, enjoined on the 
sons of Seth to preserve it for future generations, 
when the flood would have swept all but Noah's 
family away. Enoch, the son of Seth, while deliber- 
ating upon the best means of preserving for future 
generations the ineffable name of Deity, was favored 
by a mystical vision. He seemed to be transported 
to the top of a high mountain. On looking up, he 
discovered in the heavens a triangular plate bril- 
liantly illuminated, on which appeared certain mys- 
tic characters which he received a strict injunction 
never to pronounce ; he then appeared to descend 
to the bowels of the earth : looking beneath him he 
discovered the same triangle. Instructed by this 
vision he built two pillars, -on which was engraven 
the knowledge of the antediluvian world ; and be- 
neath he formed a cavern, and in it he deposited the 
triangle on which was engraved the ineffable word. 
He left a key to the name, as our Grand Masters 
have done, so those who had this key could pro- 



24 CRYPTIC MASONRY. 

nounce the name. The Eastern nations have the 
tradition that the key left was composed of small 
squares joined together, called a Zuarga, which they 
consult at the present day, as to matters of health 
and business. It is possible that the key to the 
B.\ A.*. W.\ is the Zuarga of the East. 

The ineffable name was pronounced once a year 
by the High Priest, amid the clang of cymbals and 
sound of trumpets, at the Feast of Expiation. It 
was not lawful to pronounce it any other time. 



After the loss of the word, the Jews endeavored 
to rind a substitute by an idol called by the Kabbins 
a Teraphim. According to tradition it was con- 
structed in this wise, and occasioned the Jews much 
trouble in after periods. A head of a child first 
born and dead born was placed on a golden plate 
on whose rim was engraved mystic characters. Un- 
der the tongue they placed a lamina of gold, on 
which was engraved characters and inscriptions of 
certain planets. After performing invocations be- 
fore it, it was endowed with speech to foretell events. 
This is the idol that is so bitterly inveighed against 
by Isaiah, Jeremiah, and Ezekiel. This is follow- 
ing after the abomination of the heathen instead of 
seeking the word. 

The Babylonians practised divinations and sorcery, 
and the Jews copied largely from them, and were in 
full force from their return from Babylon till the 
destruction of the temple by Titus ; and thus has 
been transmitted down to us the various rites, mystic 



SELECT MASTER. 25 

ceremonies and charms yet practised among the 
ignorant and uneducated of the present day. 

Thus, Companion, have I endeavored to give a 
brief epitome and slight explanation of such parts of 
our work as may stimulate your zeal and energies to 
further inquiries in penetrating the darkness and 
bringing to light the long-lost word in all its efful- 
gent splendor. 

CHAKGE TO THE CANDIDATE. 

Companion : Having attained to this degree, you 
have passed the circle of perfection in ancient Ma- 
sonry. In the capacity of Select Master you must 
be sensible that your obligations are increased in 
proportion to your privileges. Let it be your con- 
stant care to prove yourself worthy of the confidence 
reposed in you, and of the high honor conferred, in 
admitting you to this select degree. Let upright- 
ness and integrity attend your steps ; let justice and 
mercy mark your conduct ; let fervency and zeal stim- 
ulate you in the discharge of the various duties 
incumbent upon you ; but suffer not an idle or im- 
pertinent curiosity to lead you astray, or betray you 
into danger. Be deaf to every insinuation which 
would have a tendency to weaken your resolution, 
or tempt you to an act of disobedience. Be volun- 
tarily dumb and blind, when the exercise of those 
faculties would endanger the peace of your mind or 
the probity of your conduct ; and let silence and 
secrecy, those cardinal virtues of a Select Master, on 
all necessary occasions, be scrupulously observed. 

2 



20 CHYPTIC MAS ONE Y. 

By a steady adherence to the important instructions 
contained in this degree, you will merit the appro- 
bation of the select number with whom you are 
associated, and will enjoy the high satisfaction of 
having acted well your part in the important enter- 
prise in which you are engaged, and, after having 
ivrouglit your regular hours, may be admitted to par- 
ticipate in all the privileges of a Select Master. 

CHARGE AT CLOSING. 

Companions : Being about to quit this sacred re- 
treat, to mix again with the world, let us not forget, 
amid the cares and vicissitudes of active life, the 
bright example of sincere friendship, so beautifully 
illustrated in the lives of the founders of this degree. 
Let us take the lesson home with us ; and may it 
strengthen the bands of fraternal love between us ; 
incite our hearts to duty, and our desires to wisdom. 
Let us exercise Charity, cherish Hope, walk in Faith. 
And may that moral principle, which is the mystic 
cement of our fellowship, remain with and bless us. 
So mote it be. 



SUPER-EXCELLENT MASTER. 

This degree has no connection, either in symbolism 
or history, with the degrees of Royal and Select Master. 
It refers to circumstances which occurred during the 
siege of Jerusalem by Xebuzaradan, Captain of the 
Guard of the King of Babylon. The ceremonies are 
intended to represent the final destruction of the Tem- 
ple and the carrying away of the captive Jews to Ba- 
bylon, and exemplifies a part of the Roy al Arch degree. 

The degree, no doubt, comes from the Ancient and 
Accepted Rite, and was originally conferred by the 
Inspectors-General of that rite. It is now conferred, 
in many of the jurisdictions, in Councils of Royal and 
Select Masters. The moral of the degree is intended to 
inculcate integrity and fidelity to vows ; and the treach- 
ery of Zedekiah is illustrated as a warning to remain 
faithful to our engagements. 

The officers of a Council of Super-Excellent Masters 
are as follows : 

1. Zedekiah, King of Juda, styled M.\ Ex.-. K.\ 

2. Companion Gedeliah. 

3. First Keepeii op the Temple. 

4. Second Keeper op the Temple. 

5. Third Keeper of the Temple. 

6. Captain of the Guards. 

7. First Herald. 

8. Second Herald. 



CRYPTIC MASONRY. 



9. Third Herald. 

10. Guard, ) 

11. Guard, v Attendants to the K.\ 

12. Guard, ) 

13. Treasurer. 

14. Secretary. 

15. Sentinel. 



The officers are stationed as follows 



tH 


o 


o- o <1 


o* 


o«? 




6 


1 



OJ 



o 
ck 
o 



Gnards attend King (10, 11, 12.) 



SUPER-EXCELLENT MASTEE. 



29 



RECEPTION. 



^mmm^^^mJi/r'- 




?&5fhrx+- 



* * 



i 



■■■ . « 



J If 







30 



CRYPTIC MAS ONE Y. 



♦ * * 




* * * 



*V v """"- : '# 

l.rf!..l,l 




V''': ' 



s\\V 



SUPER-EXCELLENT MASTER. 

ii lyyyMiklfti 






31 



' puvy. 



n ki 





i4iiiii 



vA,\ . 



32 



CRYPTIC MASONRY. 



The King and all his men-of-war fled by night by 
the way of the gate between the walls which is by 
the King's garden, and the King went the way 
toward the plain, and the army of the Chaldeans 
pursued after the King and overtook him on the 
plains of Jericho — and all his army was scattered 
from him. So they took the King and brought him 
up to the King of Babylon, to Kiblah, and they 
gave judgment upon him ; and they slew the sons 
of Zedekiah before his eyes, and they put out the 
eyes of Zedekiah and bound him in chains of brass 
and carried him to Babylon. 

The sword of the enemy prevails, our young men 
are captives and our old men are slain. 





SUPER-EXCELLENT MASTER. 



33 



How doth the city sit solitary that was full of 
people ; how is she become as a widow ! she that 
was great among the nations and princess among 
the provinces, how is she become tributary ! She 
weepeth sore in the night, and her tears are on her 
cheeks : among all her lovers she hath none to com- 
fort her : all her friends have dealt treacherously 
with her, they are become her enemies. — Lamenta- 
tions, i. 1-2. 

HYMN. 

Air — St. Martin, or Balerma. 

By Babel's stream we sit and weep, 

Our tears for Zion flow ; 
Our harps on drooping willows sleep, 

Our hearts are filled with woe. 




34 CRYPTIC MASONRY. 



" And on the east side toward the rising sun shall 
they of the standard of the camp of Judah, pitch 
with Issachar and Zebulon." 

" On the south side the standard of the camp of 
Reuben, with Simeon and Gad." 

" On the west side the standard of the camp of 
Ephraim, with Manasseh and Benjamin." 

" On the north side the standard of the camp of 
Dae, with Asher and Naphtali." 

" Then the Tabernacle of the congregation shall 
set forward with the camp of the Levites in the 
midst of the camp." 

By the rivers of Babylon, there we sat down, yea, 
we wept, when we remembered Zion. "We hanged 
our harps on the willows in the midst thereof. For 
there they that carried us away captive required of 
us a song ; and they that wasted us required of us 
mirth, saying, Sing us one of the songs of Zion. — 
Psalm exxxvii. 1-3. 

Our walls no more resound with praise ; 

Our Temple, foes destroy ; 
Judea's courts no more upraise 

Triumphant songs of joy. 



JJ 



2* 



SUPEE-EXCELLEXT "MASTER. 35 




Judah is gone into captivity because of affliction, 
and because of great servitude ; she dwelleth among 
the heathen, she findeth. no rest ; all her perse- 
cutors overtook her be Ween the straits. The ways 
of Zion do mourn, 'because none come to the solemn 
feasts ; all her gates are desolate ; her priests sigh, 
her virgins are afflicted, and she is in bitterness. — 
Lamentations, i. 3-4. 

How shall we sing the Lord's song in a strange 
land? If I forget thee, O Jerusalem, let my right 
hand forget her cunning. — Psalm cxxxvii. 4-5. 

Here, mourning, toil the captive bands, 

Our feasts and Sabbaths cease ; 
Our tribes, dispersed through distant lands, 

Are hopeless of release. 



i i I 



36 CRYPTIC MASONRY. 




The word of Jeremiah the prophet, to the cap- 
tives in Babylon, saying, This captivity is long. 
Build ye houses and dwell in them : and plant gar- 
dens, and eat the fruit of them ; And seek the peace 
of the city whither I have caused you to be carried 
away captives, and pray unto the Lord for it : for in 
the peace thereof shall ye have peace. — Jer. xxix. 
5,7. 

If I do not remember thee, let my tongue cleave 
to the roof of my mouth ; if I prefer not Jerusalem 
above my chief joy. — Psalm cxxxvii. 6. 



But should the ever gracious Power 

To us propitious be, 
Chaldeans shall our race restore, 

And kings proclaim us free. 



SUPER-EXCELLENT MASTER. 37 



HISTOBY. 



The ceremonies through which you have passed 
have a moral and historic significance. 

The historic alludes to the taking of Jerusalem, 
and the destruction of the Temple by Nebuchadnez- 
zar, King of Babylon. 

Zedekiah who reigned at this time in Jerusalem 
was the uncle of Jehoiachim, the youthful king 
placed at eighteen years of age upon the throne. 

The former name of Zedekiah was Mattaniah. 
The change of name was to indicate that the justice, 
and not the gift of the Lord, imparted to him a 
sceptre at the pleasure of the Bab}ionish monarch. 

Nebuchadnezzar's final and fatal siege of Jerusa- 
lem began on Friday, the 30th of December, in the 
588th year before the Christian Era, being the sev- 
enth year of Pharaoh Hophra, King of Egypt. 

The King of Judah besought the aid of Egypt 
against the Chaldeans. Pharaoh attempted to in- 
terpose, but the result was to no purpose, as the 
prophet had foretold. 

Pharaoh's demonstration only occasioned an inter- 
mission of the siege for a period of about one hun- 
dred days. The city yielded to the Chaldean power 
and to famine on Wednesday, the thirteenth of 
June. 

Deducting from the 530 days since the forts were 
built about Jerusalem, the probable interval of 100 
days, wherein Pharaoh diverted the attention of the 
Chaldeans, and we have the 430 days during which 



38 CRYPTIC MAS ONE Y. 

Ezekiel was called upon prophetically to bear the 
iniquities of Israel and Judah. 

Zedekiah, dreading the fury of the monarch to 
whom he owed his own elevation, had fled from the 
city, but was pursued by the Chaldeans and cap- 
tured in the plains of Jericho, about eighteen miles 
from Jerusalem. 

Northward from this, 100 miles distant, was Kib- 
lah, in the region of Hamath, where Pharaoh Nechi 
had put in bonds the humiliated Jehoahas, son of 
Josiah. 

At this place Nebuchadnezzar now had his quar- 
ters, and to him the troops conducted the captive 
Zedekiah : " And they slew the sons of Zedekiah 
before his eyes, and put out the eyes of Zedekiah, 
and bound him with fetters of brass and carried him 
to Babylon." Thus were verified what had seemed 
to be the contradictory prophecies of Jeremiah and 
Ezekiel. The former predicting of Zedekiah : " Thine 
eyes shall behold the eyes of the king of Babylon, 
and he shall speak with thee mouth to mouth, and 
thou shalt go to Babylon." And the latter announ- 
cing, " I will bring him to Babylon, to the land of the 
Chaldeans, yet he shall not see it, though he shall 
die there." 

Nebuzaradan, the commanding officer of the 
Chaldean army, presented himself at Jerusalem on 
Wednesday, the 11th of the succeeding month, and 
on the following Sabbath, the 14th of July, he 
completed his cruel and profane ravage in plunder- 
ing and burning the temple and city. 

The history prepares us for the thrilling and 



SUPER-EXCELLENT MASTER. 39 

sacred theme of trie pious and wonderful rebuilding 
of the Lord's house. The moral purpose of this de- 
gree is to inculcate true devotion in spirit and in 
truth to the Great I AM, in contradistinction to 
idolatry ; to teach traditionally life's vicissitudes ; 
to encourage generous hospitality and friendship ; 
to enlighten the mind and amend the heart, that we 
may become wiser and purer, brighter and brighter 
unto the perfect day, and by precept and example 
to excite our Brethren to moral action and the ami- 
able practice of sincere devotion toward God, and 
of all the social virtues. It also inculcates the faith- 
ful fulfilment of our several vows, and the fearless 
discharge of our respective duties ; and teaches us, 
that the violation of our solemn vows, as in the case 
of Zedekiah, the last king of Judah, will not only 
cause us to forfeit the respect and friendship of our 
Companions, but will also most surely destroy our 
own peace of mind. 

Then let us, my Companions, labor diligently and 
fearlessly in the cause of Truth our allotted time, do- 
ing with our might whatever our hands find to do, so 
that, when at the time of the third watch our work 
is finished, we may be greeted as Super-Excellent 
Masters, and be released from our captivity in the 
flesh, to return, over the rough and rugged way of 
the valley of the Shadow of Death, to oar abiding 
place, eternal in the heavens, there to erect our last 
and perfect moral and Masonic Temple, and adore 
the Holy One of Israel throughout the endless cycles 
of eternity. 



INSTALLATION OF THE OFFICERS 

OF A 

SUBORDINATE COUNCIL 



Officers of Subordinate Councils may be installed 
by any present or Past Grand Officer, or by any pres- 
ent or Past Master of a Council in good standing in any 
regularly constituted Council of Royal and Select Mas- 
ters. 

The Council being duly assembled and in working 
order, the installing officer shall direct the Recorder to 
read so much of the records as refer to the election of 
the officers presenting themselves for installation. 

After which he shall say : 

Companions of Council, No. — , do you re- 
main satisfied with the choice you have made in the 
selection of your officers for the ensuing Masonic 
year ? 

The answer being in the affirmative, the officers elect 
shall be arranged by the Marshal (an officer to be ap- 
pointed for the occasion) in due form in front of the 
installing officer, when they shall be required to make 
the following 

DECLARATION. 

I, , do solemnly promise that I will faithfully, 

and to the best of my ability, discharge the duties of 



INSTALLATION CEREMONIES. 41 

the office to which I have been elected in this Coun- 
cil, and that I will strictly conform to the require- 
ments of the By-Laws of this Council, and the Con- 
stitutions and General Eegulations of the Most 

Puissant Grand Council of the State of , 

so far as they may come to my knowledge. 

The officers elect shall then resume their seats among 
the Companions. 

The following, or some suitable prayer, shall then be 
delivered by the Chaplain. 



PEAYEE. 

Most Holy and Glorious Lord God, the Great and 
Mighty Father of all men, we, Thy humble servants, 
desire to approach Thee with all reverence, and to 
implore Thy blessing upon the Companions selected 
to preside over and conduct the affairs of this Coun- 
cil,, and now before Thee. Fill their hearts, we be- 
seech Thee, with Thy fear, that their tongues and 
actions may promote Thy glory. Make them stead- 
fast in Thy service. Grant them firmness of mind. 
Animate their hearts and strengthen their endeav- 
ors. May they be enabled to teach Thy judgments 
and Thy laws. Bless them, O Lord, and bless the 
work of their hands. Accept us in mercy. Hear 
Thou from Heaven, Thy dwelling-place, and forgive 
our transgressions. Glory be to God as it was in 
the beginning, is now; and ever shall be, world with- 
out end. Amen. 

Besponse : So mote it be. 



42 CRYPTIC MAS ONE Y. 

The Marshal will then present the officers elect sev- 
erally, according to rank, for installation. 

Addressing the installing officer by his proper Masonic 
title, he shall say : 

, I present to you Companion , for instal- 



lation as of this Council. I find him to be well 

skilled in the Eoyal Mysteries, zealous in diffusing 
the sacred principles ,of our fathers, and in whose 
integrity and fidelity his Companions of Coun- 
cil, No. — , repose the highest confidence. 

The installing officer will then complete the ceremo- 
nies by delivering the following Address and Charges, 
severally, to the officers elect, as they are severally pre- 
sented to him, according to rank, by the Marshal : 



ADDEESS AND CHAEGE TO THE MASTEE. 

Theice Illusteious Companion : I feel great pleas- 
ure in receiving you as the presiding officer of this 
Council. It is a station highly honorable to him 
who diligently and faithfully performs the duties it 
imposes upon him. Before investing you, however, 
with the appropriate insignia of your office, I must 
require your unequivocal assent to the following 
interrogatories : 

1. Do you solemnly promise that you will use 
your best endeavors to correct the vices and purify 
the morals of your Companions, and to promote the 
peace and prosperity of your Council ? 

2. That you will not suffer your Council to be 



INSTALLATION CEREMONIES. 43 

opened when there are less than nine or more than 
twenty-seven Select Masters present ? 

3. That you will not suffer any one to pass the 
circle of perfection in your Council, in whose integ- 
rity, fervency, and zeal you have not entire confi- 
dence ? 

4. That you will not acknowledge or hold inter- 
course with any Council that does not work under 
some regular and constitutional authority ? 

5. That you will not admit a visitor into your 
Council who has not been regularly and lawfully in- 
vested with the degrees conferred therein, without 
his having previously been formally healed ? 

6. That you will faithfully observe and support 
such By-Laws as may be made by your Council, in 
conformity with the Constitutions and General Reg- 
ulations of the Order? 

7. That you will pay due respect and obedience 
to the Grand Officers, when duly installed, and sus- 
tain them in the discharge of their lawful duties ? 

8. Do you submit to these requirements, and prom- 
ise to observe and practise them faithfully ? 

Response : I do. 

With entire confidence in the rectitude of your in- 
tentions, and in the integrity of your character as a 
Select Master, I now invest you with the appropri- 
ate insignia of your office. 

Having been honored with the free suffrages of 
your Companions, and elevated to the highest office 
within their gift, it becomes your duty to set them 
an example of diligence, industry, and fidelity ; to 



44 CRYPTIC MASONRY. 

see that the officers associated with you faithfully 
perform their respective duties, and that the interest 
and reputation of your Council are not endangered 
by imprudence or neglect. The important trusts 
committed to your charge will call forth your best 
exertions, and the exercise of your best faculties. 

As the representative of the wise .King of Israel, 
it will be your duty to recite the secret traditions, 
and illustrate the moral principles of the Order, to 
cherish the worthy, and to hold in due veneration 
the ancient landmarks. 

By a frequent recurrence to the By-laws of your 
Council, and the General Regulations and Constitu- 
tions of the Grand Council, you will be enabled to 
fulfil the important obligations resting upon you 
with honor to yourself and with credit to the Craft. 

And may He, without whose approving smiles 
our labors are all in vain, give strength to your en- 
deavors and support to your exertions. 

CHAEGE TO THE DEPUTY MASTEE. 

Et. Illusteious Companion : Having been elected 
to the second office in this Council, I, with great 
pleasure, invest you with the insignia of your office. 

The duties of the important office to which your. 
Companions have elevated you will require your 
constant and earnest attention. You are to occupy 
the second seat in the Council, and it will be your 
duty to aid and support your chief in all the require- 
ments of his office. In his absence you will be 
called upon to preside in the Council, and to dis- 



INSTALLATION CEREMONIES. 45 

charge all the important duties annexed to his 
station. 

Although the representative of a king, and ele- 
vated in rank above your Companions, yet may you 
never forget that in all the duties you owe to God, 
your neighbor, and yourself, you and they stand 
upon the same level of equality. Let the bright ex- 
ample of your predecessor in the Grand Council at 
Jerusalem stimulate you to the faithful performance 
of every duty, and when the King of kings shall 
summon you to His immediate presence, may you 
receive from His hand a crown of glory that shall 
never fade away. 

CHAEGE TO THE PRINCIPAL CONDUCTOE OF THE WOEK. 

Illusteious Companion : As the third officer of 
this Council, I now invest you with the. insignia of 
your office. It is your duty to softnd the silver 
trumpet at early dawn and eve of day, when the 
sun's first and last beams gild the mountain-tops, to 
announce high noon, and proclaim the time of rest 
and labor. 

In the absence of either of your superior officers, 
you will be required to perform the duties annexed 
to his station respectively ; and as the interests of 
your Council ought never to suffer from the want of 
intelligence in its officers, you will allow me to urge 
upon you the necessity of being always qualified 
and fully prepared to meet the emergency, should it 
ever arise. 

Having been admitted to the fellowship of Kings, 



46 SUBORDINATE COUNCIL. 

you will be frequently reminded that the office of 
mediator is both honorable and praiseworthy. Let 
it therefore be your constant care to preserve har- 
mony and unanimity of sentiment among the mem- 
bers of your Council. Discountenance whatever 
may tend to create divisions and dissensions among 
the Brethren in any of the departments of Masonry. 
And as the glorious sun at its meridian dispels the 
mists and clouds that obscure the horizon, so may 
your exertions tend to dissipate the mist of jealousy 
and discord, should any such ever unfortunately 
arise in your Council. 

CHARGE TO THE RECORDER. 

Companion : I now invest you with the insignia of 
your office. The qualities which should distinguish 
you in discharging the various duties annexed to 
your station a*e : correctness in recording the pro- 
ceedings of your Council ; judgment in discrimina- 
ting between what is proper and what is improper 
to be written ; regularity in making the returns to 
the Grand Council ; integrity in accounting for all 
moneys that may pass through your hands, and 
fidelity in paying the same over to the Treasurer. 
The possession of these qualities has designated you 
as a suitable Companion for the important office to 
which you have been elected, and I entertain no 
doubt but that you will discharge all the duties in- 
cumbent on you with fidelity and honor. And when 
you shall have completed the records of your trans- 
actions here below, and finished the term of your 



INSTALLATION CEREMONIES. 4/ 

probation, may you be admitted to the Grand Coun- 
cil above, and find your name recorded in the book 
of life. 

CHAEGE TO THE TEEASUEEE. 

Companion : You have been elected to a very im- 
portant and responsible office in this Council, and I 
now with pleasure invest you with the insignia of 
your office. It is your duty to number and weigh 
out the shekels of the sanctuary, and to provide for 
the helpless orphan. The qualities which should 
distinguish you are accuracy and fidelity ; accuracy 
in keeping a fair and true account of the receipts 
and disbursements ; fidelity in carefully preserving 
the property and funds of the Council, and in ren- 
dering a just account of the same when required. 

Your interest in this Council, your attachment to 
the Craft, and your known integrity of character, are 
a sure guaranty that your duties will be faithfully 
performed. 

CHAEGE TO THE CAPTAIN OF THE GUAED. 

Companion : Having been appointed Captain of 
the Guard in this Council, I present you with the 
insignia of your office. Guard well your post, and 
suffer none to pass it but the select, the faithful, and 
the worthy. Be ever attentive to the commands of 
your chief, and be always near at hand to see them 
duly executed. 



48 SUBORDINATE COUNCIL. 

CHARGE TO THE CONDUCTOR. 

Companion : The office to which you have been 
appointed is one of much importance in the pro- 
ceedings of this Council. In the discharge of the 
duties appertaining to it, and with which you are 
doubtless familiar, be fervent and zealous ; you will 
thus secure the respect and esteem of your Com- 
panions, and the approbation of your own con- 
science. 

You will now assume your station. 

CHARGE TO THE CHAPLAIN. 

Kev. Companion : You have been appointed Chap- 
lain of this Council. Your good inclinations will 
undoubtedly aid you in the performance of those 
solemn services which created beings should con- 
stantly render to their Great Creator, and which, 
when offered by one whose holy profession it is to 
'point to Heaven and lead the tvay, may, by refining our 
morals, strengthening our virtues, and purifying our 
minds, prepare us for admission into the presence of 
our Supreme Grand Master, where happiness will 
be as perfect as it is endless. 

CHARGE TO THE MARSHAL. 

Companion : The duties of your office require but 
little elucidation. It is your duty, in connection 
with the Conductor, to attend to the examination of 
visitors, and to take special care that none are per- 



INSTALLATION CEREMONIES. 49 

mitted to enter but such as have proved their title 
to our favor and friendship. I present you with the 
implement of your office, in the confident belief that 
it is intrusted to competent and faithful hands. 

CHARGE TO THE STEWARD AND SENTINEL. 

Companions : You have been appointed to the 
office of Steward and Sentinel, respectively, and I 
now, with pleasure, invest you with the appropriate 
insignia of your office. Let the sword placed in 
your hands serve as a constant admonition to you to 
set a guard at the entrance of your thoughts, to 
place a watch at the door of your lips, to post a sen- 
tinel at the avenues of your affections, thereby ex- 
cluding every unworthy thought, word, and deed, 
and enabling you to preserve your consciences void 
of offence toward God and man. 

CHARGE' TO THE COUNCIL. 

Worthy and Beloved Companions : From the 
nature of our beloved institution, some must of ne- 
cessity rule, and others obey. And while justice and 
moderation are required of the officers in the dis- 
charge of their official duties, subordination and re- 
spect for their rulers are equally demanded of the 
members. The relation is reciprocal. The interests 
of both are inseparable, and without .mutual co- 
operation the labors of neither can succeed. Let the 
avenues to your passions be strictly guarded. Let 
no curious intruder find his way into the secret re- 



50 SUBOKDINATE COUNCIL. 

cesses of your retirement, to disturb the harmony 
which should ever prevail among the select and 
chosen. In so doing, you will best secure the pros- 
perity of your Council, the respect of your Com- 
panions, and the commendation of your own con- 
sciences. 

The Installing Officer shall then make the following 
declaration : 

By virtue of the powers in me vested, I do now 
declare the officers of ... . Council, No. . . ., regu- 
larly installed, in due and ancient form. 

The Chaplain shall then conclude the installation cer- 
emonies by delivering the following, or some suitable 
form of 

PEAYEE. 

Eternal and ever blessed Jehovah, most humbly 
do we beseech Thee to look down with an eye of 
favor upon this Council, now assembled before Thee. 
Bless, if it shall please Thee, the proceedings of this 
hour, and grant that every transaction of this body 
may tend to Thy glory and to our advancement in 
knowledge and virtue, and to Thy great name shall 
be ascribed eternal praises, world without end. 
Amen. 

Besponse : So mote it be. 



OEDEE OF CEEEMONIES 

IN 

CONSTITUTING AND DEDICATING COUNCILS 

OF 

ROYAL AND SELECT MASTERS. 



The new Council shall assemble in their hall and be 
called to order by their presiding officer. 

The Grand Council will meet and open in an adjoin- 
ing room. 

A Committee from the new Council shall inform the 
Grand Marshal that the new Council is prepared to re- 
ceive the Grand Council. The Grand Marshal will an- 
nounce the same to the Grand Master. 

The Committee shall then conduct the Grand Council 
to the Hall of the new Council, where they shall be re- 
ceived with the usual honors. 

The officers of the new Council shall then resign their 
seats to the Grand officers, and cause their jewels to be 
laid upon the altar and covered. 

An Ode shall then be sung, or an appropriate piece of 
music be performed, after which the Grand Chaplain shall 
repeat the following, or some other suitable form of 

PRAYER. 

Almighty and Supreme Architect of the Universe, 
Maker and Euler of all things, who is there in heav- 



5 2 EOYAL AND SELECT MASTERS. 

en but Thee, and who upon. earth can stand in com- 
petition with Thee ? Thine omniscient mind brings 
all things in review, past, present, and to come. 
Thine omnipotent arm directs the movements of the 
vast creation. Thine omnipresent eye pervades the 
secret recesses of every heart. Thy boundless be- 
neficence supplies us with every comfort and enjoy- 
ment. Thy unspeakable perfections and glory sur- 
pass the understanding of the children of men. We 
do most humbly invoke Thy special blessings upon 
the purposes of our present assembly. Let this 
Council be established to thy honor and glory. 
May its officers be endowed with wisdom to discern 
and fidelity to pursue its true interests. May its 
members be ever mindful of the duty they owe to 
their God, the obedience they owe to their superiors, 
the love they owe to their equals, and the good-will 
they owe to all mankind. May this Council be 
erected to Thy glory, and may its members ever 
exemplify their love to thee by their beneficence to 
their fellow-man, and eventually enjoy the rewards 
of a well-spent life in the sacred sanctuary on high. 
Glory be to God, as it was in the beginning, is now, 
and ever shall be, world without end. Amen. 
Response : So mote it be. 

Should time permit, an oration or some suitable ad- 
dress may now be delivered. 

The Grand Marshal shall then address the Grand 
Master in the words following, viz. : 

Most Puissant Grand Master : A constitutional 
number of Companions, duly instructed in the sub- 



CONSTITUTING AND DEDICATING. 53 

lime mysteries, having received from the Grand 
Council a Charter, authorizing them to open and 
hold a regular Council of Koyal and Select Masters 
in this place, are now assembled for the purpose of 
having the same legally constituted and solemnly 
dedicated in ample form. 

The Charter granted the new Council shall then be 
read by the Grand Recorder. 

The Grand Master will then address the Companions 
forming the new Council as follows : 

Companions : Do you accept the Charter which 
has just been read in your hearing by the Grand 
Recorder, and do you promise to perform all the re- 
quirements therein contained, conforming in all your 
Masonic workings to the Constitutions, By-Laws, 
and General Regulations of the Most Puissant Grand 
Council of the State of -? 

The answer being in the affirmative, the Grand Mas- 
ter shall proceed as follows : 

By virtue of the high power in me vested as Grand 
Master of Royal and Select Masters of the State of 
1 1 do now form and constitute you, my wor- 
thy Companions, into a regular Council of Royal 

and Select Masters, by the name of Council, 

No ; and I hereby authoiize and empower you 

and your successors to open and hold said Council, 
and to do and perform all such things as may apper- 
tain thereunto, conforming in all things to the Con- 
stitutions, By-Laws, and General Regulations of the 



54 ROYAL AND SELECT MASTERS. 



Most Puissant Grand Council of the State of 

. And may the God of our fathers be with you 



to guide and direct you in all your doings. Amen. 
Response : So mote it be. 

An Ode or Hymn shall then be sung, or a suitable 
piece of music performed, during which the Grand 
Marshal shall uncover the jewels. 

The following Dedicatory Declaration shall then be 
pronounced by the Grand Master : 

To our Ancient and Most Puissant Grand Master 
Solomon, King of Israel, we solemnly dedicate this 
Council. May the blessings of him who presides in 
the Grand Council above rest upon all the members 
thereof, and may He so direct their labors that His 
name may be magnified, now and ever. Amen. 

Response : So mote it be. 

The following proclamation shall then be made by the 
Grand Marshal: 

I am directed by the Most Puissant Grand Mas- 
ter to proclaim, and I do hereby proclaim this Coun- 
cil, by the name of Council, No , duly 

constituted and dedicated, this day of , 

A. d 

Should it be deemed desirable, another suitable piece 
of music may be now performed, when the ceremonies 
shall close with the following benediction, to be pro- 
nounced by the Grand Chaplain : 



CONSTITUTING AND DEDICATING. 55 

BENEDICTION. 

May the blessing of the God of Abraham, the 
God of Isaac, and the God of Jacob rest upon and 
be with you always, now and forever. Amen. 

Eesponse : So mote it be. 

Should any other officer than the Grand Master offici- 
ate at the dedicatory ceremonies, the word ample is to 
be omitted wherever it occurs in the service, and in place 
thereof shftll be used the words "i?i due and a?ieient 
form. " 



INSTALLATION OF THE OFFICERS 



OF 



THE GEAND COUNCIL. 



At the time appointed for the Installation, the Grand 
Council being regularly opened, the Chair must be 
taken by some Grand or Past Grand Master; or, if 
none be present, by the highest Grand or Past Grand 
Officer, who is, or has been, a presiding officer in a Sub- 
ordinate Council. 

The R. P. Grand Marshal shall then introduce the 
Grand Master elect to the Installing Officer, saying : 

Most Puissant : I present to you Companion 

, who, having been duly elected Grand 

Master of the Grand Council of the State of 

, for the ensuing Masonic year, now declares 



himself ready for installation. 

The Installing Officer shall then address the members 
of the Grand Council, saying : 

Companions of the Grand Council: Companion 

, having been duly elected to preside over 

you as your Grand Master, now declares himself 



INSTALLATION CEEEMONIES. 57 

ready for installation. If any of you can show just 
cause why he should not be installed, you will make 
your objections now known, or forever after hold 
your peace. 

If objections are made, the Grand Council shall pro- 
ceed at once to hear and determine the same. 

If no objections are made, he shall continue to say, 

No cause being shown to the contrary, I shall 
now proceed to install him. 

The Installing Officer shall then administer the fol- 
lowing Obligation of Office, all the companions stand- 
ing : 

I, , do solemnly promise and swear that 

I will serve as Grand Master of the Grand Council 
of the State of ..... ., for the term for which I have 

been elected, and will, to the best of my abilities, 
faithfully discharge the duties appertaining to that 
office. I do furthermore promise and swear that I 
will support and maintain the Constitutions of this 
Grand Council, and inviolably preserve the ancient 
landmarks of the Order. So help me God. 

The Grand Chaplain shall then offer the following 
prayer : 

O thou most holy and omnipotent Lord God of 
heaven and earth ! we do most humbly beseech thee 
to smile upon and bless this Grand Council now as- 

3* 



58 GRAND COUNCIL. 

sembled. Sanctify unto each one of us now present 
the transactions of this hour. Make us humble and 
thankful recipients of all the bounties Thou art con- 
tinually bestowing upon us, and move our hearts 
with impulses of tenderness and charity toward all 
men, and especially toward those who have wrought 
with us their regular hours in the secret vault. Be- 
stow upon us, we beseech Thee, a portion of Thine 
infinite Wisdom, and especially upon him who has 
been selected to preside over this Grand Council. 
Take from him all pride of heart, stubbornness of 
will, and self-sufficiency of understanding, and all 
vanity, ostentation, and arrogance, if any such he 
have ; and give him in their stead a meekness and 
lowliness of heart, and a kindness and gentleness of 
disposition, that shall cause him to rule and govern 
his Companions with love and affection, and in thy 
fear. 

And we pray Thee, O Lord God, that, when our 
labors here are ended, and the hour of everlasting 
rest has arrived, we may be received into the Grand 
Council above, and hear the thrilling welcome, 
" Come, ye blessed of my Father, into the mansions 
prepared for you from the beginning of the world." 
Amen. 

Eesponse by the Companions : So mote it be. 

The Installing Officer then invests the Grand Master 
elect with the insignia of his office, and proceeds with 
the following 



INSTALLATION CEKEMONIES. 59 



CHARGE. 



By the voice of your Companions, you have been 
elevated to the highest office within their gift ; and 
as they rely with entire confidence upon the recti- 
tude of your intentions and the integrity of your 
character, it becomes your duty to set them an ex- 
ample of diligence, industry, and fidelity ; to see that 
the officers associated with you faithfully perform 
their respective duties ; and that the reputation and 
interests of this Grand Council are not endangered 
by imprudence or neglect. 

The important trust committed to your charge 
will call for your best exertions, and the exercise of 
your best faculties. As the representative of the 
wise King of Israel, it will be your duty to recite the 
secret traditions, to illustrate the moral principles of 
the Order, to cherish the worthy, and to hold in 
due veneration the ancient landmarks of our time- 
honored institution. 

The purple robe, the crown, and the sceptre, are 
emblems of union and authority. They are to indi- 
cate to you that, while you govern your Companions 
with mildness, firmness, and impartiality, you are to 
teach them lessons of union and harmony, which 
are the chief supports in our great Masonic edifice. 
And as you are seated in the East, the place of light 
and heat, so you are to be the source of light and 
heat to those under your charge. Enlighten them 
with a knowledge of our traditions, our forms and 
ceremonies, the signification of our tools and em- 
blems, and the general arts and mysteries of our 



CO GEAND COUNCIL. 

Craft ; and impart to them a portion of the warmth 
of zeal and devotion that burns in your own bosom. 
By a frequent recurrence to^ the Constitutions of 
this Grand Council, and the general regulations of 
the Fraternity, together with a constant observance 
of the great principles inculcated in the various lec- 
tures and charges, you will be enabled to fulfil the 
important obligations resting upon you with honor 
to yourself and credit to the Craft. And may He, 
without whose approving smiles our labors are all in 
vain, give strength to your endeavors and support 
to your exertions. 

The Grand Master elect shall then take his. seat in the 
East, and assume the gavel. After which (all the Com- 
panions standing) the Grand Captain of the Guard shall 
make proclamation thus : 

Companions : In the name of the Most High God, 

I do proclaim Most Puissant Companion, , 

Grand Master of the Grand Council of the State of 
, for the term prescribed by the Constitutions. 



The remaining Officers elect, standing in order before 
} officiatir 
declaration : 



the officiating officer, shall then make the followin 



I, , do solemnly promise that I will faith- 
fully, and to the best of my ability, discharge the 
duties of the office to which I have been elected, and 
that I will strictly conform to the requirements of 
the Constitutions of the Grand Council of the State 



INSTALLATION CEBEMOXIES. 61 

of /together with the General Regulations 

of the Order,' so far as they may come to my 
knowledge. 

After which the Officers elect shall kneel (the rest of 
the Companions present standing), while the P. P. 
Grand Chaplain repeats the following 

PEAYEE. 

Most Holy and Glorious Lord God, the Great 
Architect of Heaven and Earth, we approach Thee 
with reverence, and implore Thy blessing on these 
Companions, selected to assist our presiding officer 
in conducting the business of this Grand Council, 
and now prostrate before Thee. Fill their hearts 
with Thy fear, that their tongues and actions may 
promote Thy glory. Make them steadfast in Thy 
service. Grant them wisdom, that they may teach 
Thy judgments and Thy laws. Animate their hearts 
and strengthen their endeavors. Bless them, O 
Lord, and bless the work of their hands. Accept us 
in mercy. Hear Thou, from Heaven, Thy dwelling- 
place, and forgive our transgressions. Amen. 

Response : So mote it be. 

The R. P. Grand Marshal will now present each of 
the remaining Grand Officers elect in order, according 
to rank, when they shall be charged by the Installing 
Officer, respectively, as follows : 

(After each charge, the P. P. Grand Marshal shall 
conduct the officer elect, so charged, to his proper posi- 
tion in the Grand Council Chamber.) 



i 



62 GKAND COUNCIL. 

CHARGE TO THE DEPUTY GRAND MASTER. 

Eight Puissant Companion : Have you attended 
to the important obligation taken by your superior, 
and do you promise to support all the ancient 
charges and regulations as freely and fully as he 
has done ? 

Answer : I do. 

The duties of the important office to which your 
Companions have elected you will require your 
constant and earnest attention. 

You are to occupy the second seat in this Grand 
Council, and it will be your duty to aid and support 
your chief in all the requirements of his office. In 
his absence you will be called upon to preside in 
the Grand Council, and to discharge all those im- 
portant duties which now devolve upon him. Let 
it, therefore, be your unremitting study to acquire 
such a degree of knowledge and information as will 
enable you, when called upon, to discharge with 
promptness and propriety all the important duties 
annexed to your station. 

CHAEGE TO THE GRAND ILLUSTRIOUS MASTER. 

Eight Puissant Companion : You have been ele- 
vated to the third office in the Grand Council. The 
duties of the important office to which your Com- 
panions have elevated you will require your constant 
and earnest attention. It will be your duty to aid 
and support your superior officers in all the require- 
ments of their offices. In their absence, you will be 
called upon to preside in the Grand Council, and 



INSTALLATION" CEREMONIES. 63 

to discharge all the important duties annexed to that 
station. Although the representative of a king, you 
should never forget that, in all the duties you owe 
to God, your neighbor, and yourself, you stand upon 
the same level of equality with the rest of your 
Companions. 

Let the bright example of your illustrious prede- 
cessor in the Grand Council at Jerusalem stimulate 
you to the faithful performance of every duty, and 
when the King of kings shall summon you to His 
immediate presence, from His hand may you receive 
a crown of glory that shall never fade away. 

CHAEGE TO THE GRAND PRINCIPAL CONDUCTOR OF 
THE WORK. 

Eight Puissant Companion : As the fourth officer 
of this Grand Council, it will be your duty to sound 
the silver trumpet at early dawn and eve of day, 
when the sun's first and last beams gild the moun- 
tain-tops, to announce high noon, and proclaim the 
time of rest and labor. 

In the absence of your superiors you will be re- 
quired to perform their duties ; and as the interests 
of the Grand Council should never be permitted to 
suffer through want of intelligence in its officers, you 
will allow me to urge upon you the necessity of 
being always qualified and prepared to meet the 
emergency, should any such arise. 

Having been admitted to the fellowship of Kings, 
you will be frequently reminded that the office of 
mediator is both honorable and praiseworthy. Let 



64 GEAND COUNCIL. 

it therefore be your constant care to preserve- har- 
mony and unanimity of sentiment among the mem- 
bers of the Grand Council. Discountenance whatever 
may tend to create division and dissensions among 
the Companions in any of the departments of Ma- 
sonry. And as the glorious sun at its meridian dis- 
pels the mists and clouds that obscure the horizon, 
so may your exertions tend to dissipate the mist of 
jealousy and discord, should any such ever unfortu- 
nately arise. 

CHAEGE TO THE GEAND EECORDEE. 

Eight Puissant Companion : It is with much 
pleasure that I install you into the office to which 
you have been elected by your Companions. The 
qualities which should recommend a Recorder are : 
correctness in recording the proceedings ; judgment 
in discriminating between what is proper and what 
is improper to be written ; regularity in attendance 
upon the Grand Council ; integrity in accounting for 
all moneys that may pass through his hands, and 
fidelity in paying the same over to the Grand 
Treasurer. The possession of these qualities, I 
have no doubt, has designated you as a suitable 
Companion for this important office. I have the 
utmost confidence, therefore, that you will discharge 
all the duties incumbent on you with fidelity and 
honor. May God grant that, when you shall have 
completed the record of your transactions here be- 
low, you may be admitted into the Grand Council 
above, and find your name recorded in the Book of 
Life. 



IXSTALLATIOX CEEE310XIES. 65 

CHARGE TO THE GRAND TREASURER. 

Eight Puissant Companion : You have been elected 
to an important and responsible station in this Grand 
Body. It will be your duty to number and weigh 
out the shekels of the sanctuary, and to provide for 
the helpless and the destitute. The qualities which 
should distinguish you are accuracy and fidelity — 
accuracy in keeping a true and fan account of the 
receipts and disbursements; fidelity in carefully pre- 
serving the property and funds of the Grand Council, 
and in rendering a just account of the same when 
required. Your interest in this Grand Council, your 
attachment to the Craft, and your known integrity 
of character, are a sufficient guaranty that these 
duties will be faithfully performed. 

CHARGE TO THE GRAND CAPTAIN OF THE GUARD. 

Right Puissant Companion : Having been ap- 
pointed Captain of the Guard of this Grand Council, 
I present you with the insignia of your office. 
Guard well your post, and suffer none to pass it but 
the select, the faithful, and the true. Be ever atten- 
tive to the commands of your chief, and be always 
near at hand to see them duly executed. 

CHARGE TO THE GRAND CHAPLAINS. 

Bight Puissant and Rev. Companions : You have 
been appointed Chaplains of this Grand Council. 
Your good inclinations will undoubtedly aid you in 



66 GRAND COUNCIL. 

the performance of those solemn services which 
created beings should constantly render to their 
Great Creator, and which, when offered by one 
whose holy profession it is to 'point to Heaven and 
lead the ivay, may, by refining our morals, strength- 
ening our virtues, and purifying our minds, prepare 
us for admission into the presence of our Supreme 
Grand Master, where happiness will be as perfect 
as it is endless. 

CHARGE TO THE GRAND MARSHAL. 

Eight Puissant Companion : The office to which 
you have been appointed is one of much importance 
in the proceedings of this Grand Council. In the 
discharge of the duties appertaining to it, and with 
which you are familiar, be fervent and zealous. Let 
uprightness and integrity attend your steps ; let 
justice and mercy mark your conduct, and predomi- 
nate in all your actions through life. You will now 
assume your station. 

CHARGE TO THE GRAND STEWARD AND SENTINEL. 

Puissant Companions : You are appointed respect- 
ively to the office of Grand Steward and Sentinel 
of this Grand Council, and I now invest you with 
the implements of your office. As the sword is 
placed in the hands of the Sentinel to enable him to 
guard the sanctuary and entrance to the secret pas- 
sage with sleepless vigilance against intruders, so 
should it morally serve as a constant admonition to 



INSTALLATION CEREMONIES. 6*7 

us all to set a guard at the entrance of our thoughts, 
to place a watch at the door of our lips, to post a 
sentinel at the avenues of our actions, thereby ex- 
cluding every unworthy thought, word, and deed, 
and enabling us tp preserve our consciences void 
of offence toward God and man. You will now as- 
sume your respective stations. 



CHARGE TO THE MEMBERS OF THE GRAND COUNCIL. 

Companions : From the nature of the constitution 
of every society, some must of necessity rule, and 
others obey. And while justice and moderation are 
required of the officers in the discharge of their 
official duties, subordination and respect for their 
rulers are equally demanded of the members. The 
relation is reciprocal ; the interests of both are in- 
separable, and without mutual co-operation the labors 
of neither can succeed. A house divided against it- 
self cannot stand. Let, therefore, brotherly love 
prevail among you ; let each be emulous of the 
others in all good works, and in no other way. Let 
the avenues of your passions be strictly guarded ; 
let no curious intruder find his way into the secret 
recesses of your retirement, to disturb the harmony 
which should ever prevail among the select and 
chosen. In so doing, you will secure the prosperity 
of this Grand Council, the respect of your Com- 
panions, the commendation of your own consciences, 
and, finally, the approval of your Supreme Grand 
Master and a Crown of Life. 



68 GEAND COUNCIL. 

The Grand Master shall then make the following 
proclamation : 

I am directed by the Most Puissant Grand Mas- 
ter to proclaim, and I do hereby proclaim, the 
officers of the Most Puissant Grand Council of 

Royal and Select Masters of the State of 

duly and regularly installed in ample form. 

The Right Puissant Grand Chaplain shall then offer 
the following or some suitable prayer, which shall con- 
clude the ceremonies of installation of the Grand Offi- 
cers. 

To Thee, O God, we now commend ourselves, and 
the varied interests committed to our charge. Ever 
keep and preserve this Grand Council in purity and 
usefulness, and may its proceedings tend to Thy 
glory and the benefit of our race. Amen. 

Response : So mote it be. 



POPULAR WORKS OK FREEMASONRY 

PUBLISHED BY THE 

MASOMJ PUBLISHING AID MANUFACTURING CO. 

432 BROOME STREET, N*. Y. 



m- Any book in this list sent by mail to any address in the United 

States, free of postage, on receipt of the price. 

«»»■* » 

A S T m L0 ^ DIA 0F Freemason at; containing Definition qnf 

maussm,. 

™ n p. E P^.AimiAN Rezo * akd Freemason's Guide 

mmmm 

En^aVingBanSpmraftoSlufhor, Embe]ll ^ d ™* nearly 300 
Bound in fine Cloth-extra-large 12mo 

priateinsigK^^ 
Tl 5L HlST03n ^ L Lasdmahkb and other Evidences 'of Free" 3 ^ 
Portrait of the Author. CloV^OO. 2 Half iScJ^^^^ „ „ 

■ 5 00 



The Lights and Shadows op Freemasonry ; consisting of 



Masonic Tales, Songs, and Sentiments, never before published. 
Rob. Morris, K. T. Cloth, $1 75. Half Morocco. 



By 



.$9 60 



t 



Manual op the Order op the Eastern Star, containing 
Symbols, Scriptural Illustrations, Lectures, etc., adapted to the Ameri- 
can system of Adoptive Masonry. By Robt. Macot, National Grand 
Secretary. Beautifully Illustrated, Gilt Edges and Illuminated Cover 1 00 

Ancient Constitutions op Freemasons. By James An- 
derson. Verbatim copy of the original edition of 1723. Cloth, $1 00. 
Half Morocco 2 00 

Illustrations op Masonry. By Wm. Preston. With 
copious Notes and Additions. By Rev. George Oliver, D. D. Cloth, 
$175. HalfMorocco 8 00 

New York Masonic Code; containing the Old Charges, 
compiled in 1720 ; Constitutions and General Regulations of the Grand 
Lodge of New York, and the Resolutions and* Decisions now in force 
in that M. W. Grand Body. Collated by R. W. William T. Wood- 
ruff. Plain binding, 35 cents. Cloth, 50. Tuck 1 00 

The Use and Abuse op Freemasonry. A work of the 

greatest utility to the Brethren of the Society, to mankind in gen- 
eral, and to the ladies in particular. By Capt. Geo. Smith. Cloth, 
$125. HalfMorocco « 50 

The History op Initiation, in Twelve Lectures, comprising 
Detailed Account of the Rites and Ceremonies, Doctrines and Disci- 
line of the Secret and Mysterious Institutions of the Ancient World. 
7 George Oliver, D. D. Cloth, $1 .50. Half Morocco 2 50 

The Theocratic Philosophy op Freemasonry, in Twelve 
Lectures on its Speculative, Operative, and Spurious Branches. By 
Geo. Oliver, D. D. Cloth,$150. HalfMorocco 2 50 

Freemason's Monitor; containing the Degrees of Free- 
masonry, embraced in the Lodge, Chapter, Council, and Commandery, 
embellished with nearly 300 Symbolic Hlustrations. Together with 
Tactics and Drill of Masonic Knighthood. Also, Forms of Masonic 
Documents, Notes, Songs, Masonic Dates, Lnstallations, etc. By 
Daniel Sickels, 33d. Tuck 1 50 

Traditions op Freemasonry and its Coincidence with the 
Ancient Mysteries. By A. T. C. Piersok, 33d, Past Grand Master, Past 
Grand High-Priest, etc. Illustrated. Large 12mo. Cloth 2 00 

The History op Masonic Persecutions, in different quar- 
ters of the Globe. By Various Authors. With an Introductory 
Essay on the Usages and Customs of Symbolic Masonry. By Rev. , 
Geo. Oliver, D. D. 

Masonic Institutes. By Various Authors. With an intro- 
ductory Essay and Explanatory Notes. By Rev. Geo. Oliver, D. D. 
KiT" Two useful works in one volume. Cloth, $2 00. Half Morocco, 3 00 

The True Masonic Chart; or, Hieroglyphic Monitor; 
containing all the emblems explained in the degrees of Entered Ap- 
prentice, Fellow-Craft, and Master Mason. Designed and arranged 
acreeably to the Lectures. By Jeremy L. Cross, Grand Lecturer. 
With a Memoir and Portrait of the Author. Edited by Daniel 
Sickels, 33d. 12mo. Cloth 1 25 

The Mystic Tee ; or, Facts and Opinions illustrative of the 
Character and Tendency of Freemasonry. By A. G. Mackey, M. D. 
Cloth,$150. HalfMorocco 8 50 

The Symbol op Glory, showing the Object and End of Free- 
masonry. By Georoe Oliver, D. D. Cloth, $1 50. Half Morocco .... 9 50 



Signs and Symbols, Illustrated and Explained m a Course 
of Twelve Lectures on Freemasonry. By George Oliver, D. D. 
Cloth, $1 60. Half Morocco $2 60 

Digest of Masonic Law ; being a complete Code of Regu- 
lations, Decisions,and Opinions upon questions of Masonic Jurispru- 
dence. By Geo. W. Chase. 12mo. Cloth 150 

A Mirror, for the Johanntte Mason. In a series of letters 
to the Right Honorable the Earl of Aboyne. By Rev. Geo. Oliver, D. D. 

The Star ln the East. By Rev. George Oliver, D. D. 
|£P"" Two interesting and valuable works brought together in one 
%olame. Cloth, $1 50. Half Mot occo 2 50 

A Comparison of Egyptian Symbols with those of the 
Hebrews. By Frederick Portal. Translated from the French, by 
John W. Simons. Illustrated with some fifty cuts, representing the 
Ancient Symbols, and accompanied with extended explanations, 
which render it very entertaining and instructive. Contents : Prin- 
ciples of Symbology ; Application to Egyptian Symbols, Symbol of 
Colors, Symbol of the Bible, etc. Cloth, $1.00. Half Morocco 2 00 

The Spirit of Masonry. By William Hutchinson, 
F. A. S. With copious Notes, critical and explanatory, by Rev. 
George Oliver, D. D. Cloth, $1 50. Half Morocco 2 50 

Book of the Commandery ; a Monitor for the Orders of 

Masonic Knighthood ; containing its Burial Service ; an improved Sys- 
tem of Tactics and Drill ; the Ceremonies of Installation for Grand and 
Subordinate Commanderies ; a List of the Orders of Knighthood 
throughout the World ; and the Forms of Complaint and Appeal. By 
John W. Simons, P. G. M. Flexible Cover— full gilt, 75 cents. Tuck 
—full gilt 1 00 

Manual of the Chapter; a Monitor for Royal Arch 
Masonry, containing the Degrees of Mark Master, Past Master, Most 
Excellent Master, and Royal Arch ; together with the Order of High- 
Priesthood ; the Ceremonies for Installing the Officers of a Chapter, 
with Forms of Masonic Documents. By John Sheville, Past Grand 
High-Priest of New Jersey, and James L. Gould, Deputy Grand High- 
Priest of Connecticut. 32mo. Scarlet and gold 75 

Signet of King Solomon ; or, the Freemason's Daughter. 
By Aug. C. L. Arnold, LL.D. Splendidly Illustrated 1 25 

Freemason's Monitor ; or, Illustrations of Masonry. By 
Thomas Smith Webb, Masonic Lecturer. With Portrait, and Embel- 
lished. Cloth 75 

The Revelations of a Square, exhibiting a graphic dis- 
play of the Sayings and Doings of Eminent Free and Accepted Masons, 
from the Revival in 1717, by Dr. Desaguliers to the Reunion in 1813. 
By Geo. Oliver, D. D. Royal duodecimo. Cloth, $1 50. Half 
Morocco 2 50 

Familiar Treatise on the Principles and Practice of 
Masonic Jurisprudence. By John W. Simons, P. G. M. Cloth. . . 1 50 

Rationale and Ethics of Freemasonry ; or, the Masonic 

Institution considered as a means of Social and Individual Progress. 

By Aug. C. L. Arnold, LL.D. Cloth, $1 50. Half Morocco 2 50 

Freemason's Hand-book. By Wm. IT. Drew Cloth, 75. 

Tuck l oo 

Origin and Early History of Masonry. By G. W. 
Steinbrenner 1 00 

Statutes of the Ancient and Accepted Rite. By A. 
Pnra 8 00 



The Book of the Ancient and Accepted Scottish Rite 

op Freemasonry: containing Instructions in all the Degrees 
from the Third to the Thirty-third and Last Degree of the Rite, to- 
gether with Ceremonies of Inauguration, Institution, Installation, 
Grand Visitations, Refections, Lodges of Sorrow, Adoption, Consti- 
tutions, General Regulations, Calendar, etc. By Charles T. McClen- 
achan, 33°. Etnbellished with upwards of 300 finely-executed en- 
gravings, nearly all of which are from original designs. Cloth, gilt, $5 00 

Masonic Law and Practice, with Forms. By Luke A. 

Lockwood, Past Grand High-Priest of Connecticut 1 00 } 

Des Freimaurer'b Handbuch {German) 75 

Moral Desigk op Freemasonry. By S. Lawrence 1 00 

Book of the Chapter. By A. G. Mackey, M. D 1 75 

Masonic Vocal Manual. By Robert Macoy per doz. 3 00 

Manual de la Masoneria (Spa?iish). By A. Cassard 10 00 

History op the Ancient and Accepted Rite. By Robt. B. Folger. 6 00 

Lexicon op Freemasonry. By A. G. Mackey 3 00 

Masonic Jurisprudence. ByA.G. Mackey 2 00 

Pocket Library and Working Monitor. By Chase 1 50 

Manual op the Lodge. ByA.G. Mackey 175 

Freemason's Manual. By K. J. Stewart 150 

Masonic Trestle-Board. By C. W. Moore 1 75 

Keystone op the Masonic Arch. By Charles Scott 1 25 

Master Workman. By John K. Hall Tuck, 75 

Masonic Harp. By George W. Chase 1 00 

Juryman Mason. By an English Rector 25 

Outlines op Speculative Freemasonry. By Town 20 

Mason in High Places. By an English Rector 20 

Printed Blank Books for Lodge, Chapter, or 
Comrnandery. 

Lodge or Chapter Register : each, 2 50 

Receipt Books for Lodge or Chapter " 3 50 

Proposition Books " " " 4 00 

Draft Books por Lodge or Chapters " 3 50 

Visitors 1 Book 3 50 

Black Book 3 50 

Ode Cards for the Lodge per dozen, 1 50 

Ode Cards for the Chapter " 1 50 

Petitions for Membership per 100, 1 25 

Ledgers and Mlnute-Books. Large and small Bibles. 

Masonic Ledgers— a new article per ruire, 2 50 

Secretary's Receipts 8 50 

Book of Marks for Chapters 4 00 

Question Books for Commandery 4 00 



GOODS OF ALL KLNDS FOR 

LODGE, CHAPTER, COMMANDERY, ETC., 

ON HAND AND MADE TO ORDER. % 

__„_ u. HI 



«* 



